ON BL. GANDOLPHUS, CONFESSOR, PRESBYTER OF THE ORDER OF ST. FRANCIS, AT POLIZZI IN SICILY,
ABOUT THE YEAR 1260.
PRELIMINARY COMMENTARY.
Gandolphus, confessor, presbyter of the Order of St. Francis, at Polizzi in Sicily. (B.)
BY J. S.
§ I. The memory of Bl. Gandolphus in some Martyrologies: his Life written and published in the manner of a Dialogue, to be reprinted without the digressions together with the miracles: the process for his canonization printed, from which other things are to be given.
[ ] Polizzi, a famous town of Sicily in the diocese of Cefalù, gave us at the 16th of April its own citizen who died in another place, The Blessed man's memory inserted at this day in the more recent Calendars: St. William the hermit; but today it furnishes Bl. Gandolphus, presbyter of the Order of St. Francis, born indeed in Italy, but dying at Polizzi, and there most celebrated for very many miracles. The memory of this Blessed man was first, so far as I know, celebrated in the Calendars by Ottavio Gaetani, in the Sicilian Martyrology, writing thus at this day: At Polizzi, of St. Gandolph, confessor, of the Order of Minors of St. Francis. Ferrari followed him in the general Catalogue, where he has: At Polizzi in Sicily, of Bl. Gandulph of the Order of Minors. In his Notes he observes that he is called a Saint by Gaetani, adding these things: For he is venerated in that city as its Patron. Of whom in the Chronicle of the Minors. He died about the year of salvation
1254. Arthur du Monstier in the Franciscan Martyrology at the same day mentions Bl. Gandolphus in these words: At Polizzi in the territory (rather, the diocese) of Cefalù, of blessed Gandulph the confessor, glorious for virtues and miracles. Francesco Carrera in the Pantheon Siculum commemorated Bl. Gandolphus with a longer eulogy, which I pass over. Of the Blessed man's cult, which was begun in the fourteenth century and is most certain, I shall treat more fully and more conveniently after the Life; this only I observe meanwhile, that blessed Gandolphus did not die on the 17th day of September, but that the chief festivity of the Blessed man is celebrated on that day.
[2] The Life written by bishop James after witnesses had been heard, The Life of Bl. Gandolphus was not written immediately after his death. Nevertheless it was composed not after so long a time that the chief facts could not have persisted in the memory of men. The author also seems to have applied much diligence to investigating exactly all that the people of Polizzi could know, nor does it seem to be doubted that he consulted the Franciscans also. And the Life was written in the year 1320, that is, about sixty years after the death of the Blessed man, by James of Narni, bishop of Cefalù, who in Pirri's Sicilia sacra, vol. 2, p. 442, is said to have obtained the bishopric in the year 1304, and to have died in the year 1324. Of the Life written by him the praised Pirri writes thus: At that time, in the same year (1320), Indiction III, surveying his diocese, when he had come to Polizzi, where he is asked by the clergy and people of that place that the venerable body of Bl. Gandolphus of the Order of Minors, who had died in the year 1260, and who both in his Life and after it shone with many miracles, should be exhumed and placed in an honourable and fitting sepulchre, he showed himself difficult to their prayers, lest he should be charged with levity for exposing to veneration the body of a pious Man whose holiness had not been proved by witnesses. Nevertheless God willed that him whom He had crowned with glory and honour in heaven, men should venerate on earth. The bishop therefore was divinely fortified[*]; and he knew that by the will of God the people's petitions were not to be resisted. Therefore, inquiring diligently both concerning the holiness of his life and concerning his prodigies, he willed all things to be consigned to public records, and himself wrote a Dialogue on the whole matter, etc. — These things sufficiently intimate the exact diligence applied by bishop James in writing.
[3] Again at p. 477 Pirri thus mentions the Life written by James: [and, with many digressions, in the manner of a Dialogue, to be reprinted more briefly.] Presently the bishop, proving the acts, deeds, and miracles of Bl. Gandolphus by several witnesses, wrote a book concerning him, put together in nine lessons, in the manner of a dialogue. Ottavio Gaetani in his Animadversions on the Lives of the Sicilian Saints, vol. 2, p. 68, observes the following concerning these things: The deeds of Bl. Gandolphus were embraced in a Dialogue by James of Narni, bishop of Cefalù, in the year of Christ 1320. The autograph, written on parchment, is preserved at Polizzi in the silver reliquary of Bl. Gandolphus. That Dialogue was published after Gaetani's death in the year 1632, and strengthened with many testimonies, as we shall see below. But Gaetani, who had an authentic transcript, subjoins the reason why he did not judge that the whole Dialogue should be published, continuing thus: But since that Life, described more copiously by bishop James with persons introduced, contains many things which seemed to have no weight for the credit of the deeds, we, cutting these away, have composed another Life, with very many things added which are established by sure report among the people of Polizzi, that we might satisfy those eager for history. True and fitting is the reason for not publishing the whole Dialogue which Gaetani alleges, because the Dialogue contains several things by no means pertaining to the Blessed man's deeds, and thus the attention of the reader running through the Dialogue would be called away from the Blessed man to various little questions in no way necessary, which make up a great part of the Dialogue. Wherefore I shall likewise cut away those superfluous things, and shall publish the Life of Bl. Gandolphus without the form of a dialogue, yet in such a way that I shall give all that pertains to the Blessed man, and shall exactly represent the author's own words without any change. But where certain superfluous things are omitted, interposed dots will not only indicate the omission, but I shall also indicate in the Notes with a brief word what has been omitted.
[4] Further, that Life, as I have already intimated, was printed in the year 1632 in a collection of various processes A collection of many processes printed, which was also had by which were instituted concerning the life, deeds, and miracles of Bl. Gandolphus under two successive bishops of Cefalù, namely Martino Mira and Stefano de Muniera. The bishopric of the former in Pirri, vol. 2, p. 467, begins in the year 1607 and extends to the year 1619; to whom not at once, but in the year 1620, the other was substituted, consecrated in the year 1621, and then dying in the year 1631, as may be seen more fully in the same place. Then succeeded Ottaviano Branciforte, in whose time the whole collection was printed with this title: A Process formed by ordinary authority, and by authority delegated from the holy Apostolic See, by the most illustrious and most reverend Fr. Don Stefano Muniera, bishop of Cefalù, upon the holiness of life, the miracles, and the veneration of Bl. Gandolphus of Binasco, of pious memory, patron of the generous city of Polizzi, of the Order of Minors of St. Francis, etc. On this title I briefly observe that only one bishop is expressed by whose authority the processes were formed; yet various Acts made under his predecessor are contained in the same collection. Wadding, while he was writing the Annals of the Minors, received the same collection concerning Bl. Gandolphus, as he himself writes at the year 1260 of the latest edition, n. 50, where he has thus: The senate of Polizzi lately sent me a book put together by the delegated authority of the Apostolic See by the bishop of Cefalù, brother Stefano Muniera, concerning the holiness, miracles, and veneration of this blessed Man, in which all things are gathered in the manner of a process which seem in any way to pertain to his posthumous fame.
[5] Wadding, who sets forth a summary of it. Then he sets forth thus briefly the contents of the book: There is diligently described the twofold chapel in which his body honourably rests; there are related the ornaments, the votive gifts, and the tablets of miracles, of which a particular and distinct memorial is had. There is added the Life and the History of the translation described by James of Narni, bishop of Cefalù, which we have reduced to a compendium. There are subjoined eleven miracles done before the finding of the body; then two hundred and fifty-two from the finding of the body to the year 1322, among which, besides some particular and remarkable prodigies, there are related, by their classes, the persons themselves being related and named: two delivered from the vexation of demons; twelve deaf; twenty-nine blind; three dumb; four oppressed with various sicknesses; five labouring under scrofula; twenty-eight injured in the arms; five with pain in the kidneys and sides; three sick with a flux of the belly and of blood; eighty-two suffering from hernia and stones; sixteen held by infirmity of the legs and feet; ten paralytics; eight dropsical; eight with contracted sinews; twenty-three affected with fistula, rheum, and other evils — restored to entire health by the prayers of the holy Man. After these things there is subjoined an examination of the miracles published in this later time. First are weighed those wrought in the city of Polizzi itself, of which he is patron; then those in the city of Castelvetrano; thirdly those in the town of Caltavuturo; fourthly, those which God deigned to work a second time in the aforesaid city of Polizzi through the intercession of this His Servant. There follows at last the proper Office of the same Gandulph, which was recited on his festivity in the cathedral church (read: in the parish and chief church of the town of Polizzi), and the commemoration with which they were wont daily to celebrate his memory with musical notes, etc. — Thus far Wadding, from whose account the reader will easily gather that in that book there are many things pertaining to the glory of Bl. Gandolphus, which I shall reduce to order and transfer all hither.
[6] Of the author of the Dialogue, from which the deeds of his life are had, I have already treated above. But after the Dialogue there follow the Miracles done before the elevation of the body, which probably were written at the same time, From that Collection many things concerning the Blessed man are to be given. and perhaps also by the same James, bishop of Cefalù. Yet this last is not certain, because concerning the Dialogue written by James we find testimonies sure enough, but not so concerning the Miracles set down without the form of a dialogue. After the said Miracles there follows at p. 70 the Finding and Translation of the body, which does not seem to have been written by the bishop, but by a certain priest of Polizzi. For it contains some things which were done after the bishop had departed from Polizzi. At last at p. 73 there are subjoined very many Miracles wrought after the elevation of the body. These have as author a priest of Polizzi, as is clear from what is related there at p. 77, in our text below at n. 45, where mention is made of a Priest deputed by the bishop to write the Saint's miracles. It will have been the same priest who wrote the History of the elevation, as is certainly most likely. Further, all those things, because they make up the entire Life, I shall accordingly give illustrated with notes. But then, from various Acts of notaries, partly Latin, partly Italian, I shall briefly gather what pertains to the Blessed man's cult, as also some miracles done in later centuries, so that the studious reader may have joined together the things which are there widely scattered.
Annotatamonitus* (admonished), I think
§ II. Certain things omitted in the Acts are supplied and examined.
[ ] The Blessed man born at Binasco in the duchy of Milan The native place of Bl. Gandolphus is nowhere expressed in the Life. But Franciscan writers and others who treat of the Blessed man everywhere affirm that he was born at Binasco in the duchy of Milan. Hence he is called by them Gandolphus of Binasco. Nevertheless Pietro Ridolfi of Tossignano in the History of the Seraphic Religion, book 1, p. 103, expresses the Blessed man's native place so ambiguously that he seems rather to intimate that he was born at Milan, and was called from the surname of his family "of Binasco", or, as he himself writes, "of Benasco". For above the Blessed man's portrait he set these words: A true portrait of Bl. Gandulph of Milan. And he begins the eulogy in this manner: Blessed Gandulph of Benasco, of Milan, etc. Wadding kept the same manner of speaking at the year 1260, n. 42, where he begins to narrate of the Blessed man thus: There died in this year blessed Gandulph of Benasco, of Milan, etc. Thus indeed do they speak; yet I suspect that he is not called by them "of Milan" because they believed him born in the city, but because he was born in the territory or dominion of Milan. Certainly Arthur du Monstier in the Martyrology, and Fremaut in the Belgian Legends of the Franciscans, although they are wont everywhere to follow Wadding, attribute the birth of Bl. Gandolphus to Binasco. But all the Sicilians whom I have consulted concerning Gandolphus agree upon Binasco. For all of them I bring forward Gaetani, who begins the Life of Bl. Gandolphus in this manner: Gandolphus was born in the town of Binasco, which is in Cisalpine Gaul not far distant from Milan; in what year is uncertain, but it fell in those times in which the pillar of the Church of God, the most holy Francis, established his Order by heavenly precepts. The printed Process agrees concerning Binasco as his native place. For at p. 12 the inscription of a painted tablet in the Blessed man's chapel has that he was born at Binasco; and again
at p. 30 it is said that this matter is established by public report and ancient tradition.
[8] The writer of Tossignano just praised commends Bl. Gandolphus with such a eulogy: Blessed Gandulph of Benasco, of Milan, is praised with a brief eulogy a devout preacher in his time, whose life was always approved and his manners blameless, a man of great abstinence and of constant contemplation, to whom bread and water for the most part furnished food and drink. With rough garments he tamed his flesh. He fled idleness, the seed-plot of all evils; he was perpetually intent upon good works, so that the malignant spirit, the perpetual enemy of the human race, should always find him occupied. Of chastity he was exceedingly zealous, and to holy obedience constantly and entirely devoted. In poverty and humility he easily surpassed all. Ecclesiastical doctrine he made illustrious by most excellent manners. Being also inwardly poured over with divine wisdom, he ever enjoyed heavenly delights. Further, Bl. Gandulph was outstanding in this, that he set hearts on fire and moved souls to bear the cross of Christ; who, when in the year 1260 he was preaching in the town of Polizzi in the province of Sicily, died on Holy Saturday, in the hospital of St. Nicholas, and was buried in the cathedral church, because at that time there was no house of the Friars there, which was afterwards built, devotion to Bl. Gandulph having already been conceived, either by the community or, as others hold, by queen Blanche, under the title of St. Francis.
[9] He is believed to have died in the year 1260, which is not certain. We cannot give an exact chronology of the Life of Bl. Gandolphus, since his first biographer neglected it, not even assigning the year of his death. For this cause I doubt whether the assertion of the Franciscans and the Sicilians rests on a plainly certain foundation, when by common consent they say that the Blessed man died in the year 1260; for neither could I find any argument by which I might remove all doubt, and some witnesses in the Process disagree — a few, however. Nevertheless, since I find nothing besides to the contrary, I willingly acquiesce in the almost common opinion. And from that year of his death it is gathered that the Blessed man was born toward the end of the twelfth century, or when the thirteenth century was not many years advanced. For the biographer at n. 3 intimates that Gandolphus came to the Order of St. Francis while that holy founder was still alive. Certainly by those words, Hearing … of the celibate life of St. Francis, he speaks as of a living St. Francis. But since he died in the year 1226, and Gandolphus is not said to have been a boy or a stripling when he entered the Order, it becomes likely that he was given to the world not long after the year 1200. From another side also it is likely that the birth of Bl. Gandolphus is not to be fixed very long before the said year. For no mention is made in the Life of his old age, so that he may perhaps indeed have been of advanced age, and sixty years old or more than sixty, yet not seventy or eighty. But these things I pursue only as likely, not as plainly certain. Further, writers disagree as to the place where the Blessed man embraced the Order of St. Francis. Wadding with others writes: He embraced the institute of Saint Francis in Sicily. But Gaetani, with others also: To his (St. Francis's) warfare Gandolphus gave his name in Italy at God's prompting. Thence, being sent into Sicily to help the Christian cause, he stayed for some time at Palermo. One or the other is certainly true, but both are ambiguous.
LIFE
By James the bishop
From the Polizzi edition of the year 1632
Gandolphus, confessor, presbyter of the Order of St. Francis, at Polizzi in Sicily. (B.)
BHL Number: 3261, 3262, 3263, 3264
By James the bishop.
CHAPTER I.
The Blessed man's virtues in general: his religious life in the Order of Minors: his purpose of a solitary life: his preachings, predictions, miracles, and pious death.
[ ] The Blessed man's virtues touched on in general, Nothing calls us more effectually to the example of the Saints a than that we should know their life and acts, according to the interpretation of this name Saint. Him assuredly we assert to be holy who, at least in desire, is dyed in his own blood, who confirms his purpose for the better, and is in no way affected by earthly acts. And so our blessed father Gandolphus so crucified his flesh with its vices and concupiscences that, the robe of flesh b being consumed, his bones, cleaving as it were to his skin, showed a squalid countenance to beholders; so also that he seemed contemptible from excessive thinness, so that only the vital spirit passed into his little body, his body quivering; and the holy man so established his mind in virtues by a firm purpose that from the then strict Rule of the Minors he longed for the stricter solitude of the desert, friendly to contemplation, and that he might seek rocky caves as a place of solace, to serve Christ more freely; he was already stripped of earthly things in heart and in body. For such had his life been beforehand that, if he had lacked miracles, it would surely seem impossible; and such vast miracles followed. And if I shall relate both more clearly in a dialogue discourse, they will more sweetly imitate his life and acts who desire to follow his examples with their whole heart and in deed … c.
[2] For Gandolphus is interpreted "the whiteness of the lily poured out" d: for there are some properties in the lily which are fitted to the acts of the holy Father, namely whiteness, odour, brightness, and saffron colour, and compared with the qualities of the lily. the bending back of the earth, the clinging of moisture, attraction, distribution, and unexpected purchase. Blessed Gandolphus therefore so shone white with purity of body that of him it may be said: He is the brightness e of eternal light, and a mirror without stain. So he burned with the odour of innocence through the examples of a good life, that it might be said of him[*] by the Lord: Behold the odour of our Son, as the odour of a full field which the Lord has blessed. So he shone in the world with heavenly wisdom through the avoidance of sin, that the people may sing of him: At the brightness in His sight the clouds — that is, sins — passed, hail and coals of fire — that is, the punishments of sin. So through charity, beyond what can be believed, he glowed red with a saffron colour, that the Lord may say of him: My beloved is white and ruddy, chosen out of thousands. So also through the virtue of humility he bent back in his renouncing of the world, so that the Lord truly addresses him: Upon whom shall I look, but upon the humble and quiet? So through perseverance in his good purpose he clung to God, that the Lord may say thus: I will sup with him, and he with me. So he grew more abundantly from virtue to virtue, that he himself may say to the Lord: The Lord has made me grow in the land of poverty. So he distributed to his neighbours in miracles the grace of the divine moisture, that the Lord may say of him: The house of God is built up, and grows in his hands. So through the adoption of glory he broke forth from the world into heaven, so that the Lord may say to thee: Be joined to God, and endure, that thy life may grow at the last. And so his name was consequent upon the thing, as the outcome of his end proves, and his illustrious works manifestly indicate what his end and miracles were to be. The reverend f father and lord, the lord James, venerable bishop of Cefalù, wrote in the year of the Lord one thousand three hundred and twenty, Indiction 3, at the time of his translation.
[3] The Blessed man enters the Order of St. Francis, in which Gandolphus, servant and friend of the Almighty, being made not forgetful of the doctrine of Christ but a doer of the work, looking upon the windings and vain delights of this world, in which the present age is wont more frequently to be entangled, and drawing back his foot from the paths of such things, desires to pass by an unstained path through the steep places of this world. So much did whatever was done in the world displease him, that he thought the stains of sin would not be lacking to him if the counsels of Christ, as though precepts, did not bind him to the fruit of a better life. And at last, having renounced his own and his possessions g, under the yoke of holy obedience he made himself over to a man in the Lord's place, into whose hands he might also give up his own will. And the blessed Man, hearing the celibate life of saint Francis, and his Evangelical Rule, bright in word and in work, named, being led by the counsel of the Holy Spirit, chose to serve the Lord under his life and habit: under whose diligent observance of the Rule he is so innocently nourished that, being at once stripped of Adam, the old man, and clothed with Christ, he seemed in a short time changed as it were into another man. And now a holy emulator of his father h, he so bore himself perseveringly through those times in acts of virtue, that already, his name's fame being celebrated, he is acclaimed a Saint from his fruits … i
[4] he grows illustrious for many virtues, And so blessed Gandolphus felt beforehand that he had the Holy Spirit[] in him from his virtuous acts, when he threatened coming perils by foretelling them, correcting enormities within the conscience, exhorting to the governance of virtues, giving wholesome counsels to those corrected, confirming the devout in grace, and praying glory for all. For so the Apostles themselves, first receiving the Holy Spirit, afterwards preached. For temporal goods he so renounced from his inmost heart, that, having thus gone out of the world as he had entered it, rich in the protection of poverty, he might glory in heavenly things alone. He was zealous also to keep so carefully the unity of faith in the bond of charity, that he never separated himself by any fault from the fellowship of God and of his neighbour, joined to God with one heart and mind. For he showed forth so great[] delight in Christ that in his death he showed what in life he had joyfully done; since he gloried in nothing but in the cross of the Lord, which, naked himself, he followed naked[*]; and in the angelic salutation of Christ's Mother, repeating it very often, saying with each sob, Hail. And these were his delights unto the end, so that he clothed himself with the Holy Spirit dwelling in him, whom he never drove away by fault; never on any occasion did he give place to the devil; never consenting to the kindling within himself, while through the indwelling Holy Spirit he rather trod down bravely the enemy, that proud satellite.
[5] And because a city set upon a mountain cannot be hidden, and for great austerity of life. nor a burning lamp but that it shine, four things above all exalted the fame of his holiness in the Order of Minors: the rawness of his food, the roughness of his garments, his passing of nights in vigils, and the chastisement of scourgings. For this Man of venerable life, on the second and fourth and sixth feria, and in the three Lents l of the ancient Friars, customary in each year, was sustained only once a day with a little bread and water; covered with one cheap tunic only, besides the haircloth which he wore next his flesh. Almost the whole night he passed sleepless in the sweetness of beloved contemplation. So too was he lifted up in mind to the Lord that only sometimes, through weariness of the body, being wearied even by praying without intermission, was he strongly seized by sleep. But being daily chastised by these and other scourgings, hearing from time to time the Friars of the house conferring about the fame of his holiness — which displeased him exceedingly — he began to think within himself of finding an honourable occasion of flight, no small necessity for him, if the Lord should reveal it to him. And hearing that in the alps of Petralia m there were most rugged mountains, abounding in every plenty of want, denying the way to those wishing to ascend, cut off from the solace of men, in which are solitary places friendly to contemplation, he desires to lead a solitary life for himself, that
in a rocky cave, provided for him by the Lord as a solace, he might be free more fully for the service of God, and he resolves to change his place, not his mind n…?
[6] For it profits, my son, sometimes to change one's place for the salvation of the soul, Then, desiring to lead a solitary life, provided the disposition be changed. For it belongs to man's nature that he is denied to stand still, in that, according to the prophetic word, he never remains in the same state, in which, if he does not advance, he falls back. And so the Man, servant of God, had accomplished the fulfilment of the commandments in the world; but he desired to go about the way of the counsels in the Rule[], lest perchance he should at some time be found negligent[] in the commandments — since he who neglects the least things, as the Apostle says, little by little falls away. But at last, that he might rest altogether more fully from the contradictions of the body, and that, advancing from virtue to virtue, he might see the God of gods in Sion, willing to reach the last degree of perfection, denying himself according to the voice of truth, he takes up the cross of his own body by a rougher way, that he may freely follow Christ o… But the Man of venerable life, although he perhaps judged that he was persevering perfectly in the Rule, yet fears the impulse of vainglory, which by the contagion of the world and the company of men has in many been an easy occasion of falling to ruin. For no one could rightly dwell with the Lord with his whole heart who is thronged by the approaches of many; nor without cause is it said by the Prophet, Behold, I have gone far off, fleeing, and I abode in solitude — in which the solitary shall sit and shall keep silence, ascending to the height of contemplation, that he may lift himself above himself; and therefore it was said to Bl. Macarius, Flee men, and thou shalt be saved.
[7] Leave being at length obtained and had from his superior, leave being obtained, he passes over to Polizzi for that end, taking with him a certain one of the Friars, Paschal by name, who followed the counsels of the same Father in all things, he set out from the house of the Friars at Palermo for so pious a purpose, divinely inspired in him, the name of Christ being invoked. And when the Servant of God, drawn by the quiet and sweetness of contemplation, was hastening with quickened step to the solitary places prepared for him by God, being wearied with weakness of body, at the Lord's directing he came to Polizzi. And Polizzi is a place in the parts of Sicily, standing high[*], rugged with colds, fruitful in produce, inhabited by a notable people, six miles from the alps of the mountains of Petralia. And there was in that same land a certain religious woman, Pisana by name, hostess of the poor, who, receiving the Servant of God into her house, showed him every kindness [p]…
[8] where he is detained by the people's prayers to preach; And so the people of Polizzi, seeing the eloquence of the holy Man's words, his ready fluency, his admirable life, and his effectual discipline in manners, invite him with the prayers of all in common that for their edification he should preach the word of God to the people there for the whole of Lent. And these he entreats with dove-like simplicity, lest they hinder his purpose. But at last, at their divinely-moved insistence, not preferring his own advantage to the common good, he assented in the spirit of humility [q]… And so the most blessed Man shared in the divine goodness from providence, and therefore He had care of him[*]; and, knowing the motion of his will, with cause He hindered his pious purpose. For the Lord had foreseen that He would enrich the land of Polizzi bountifully with so great a treasure as his body, so that in this place he might be held by all more notable and more celebrated.
[9] he restores speech to his dying companion for confession; But while the Servant of God was intent on the word of preaching in Lent, it happened that his companion, Paschal by name, lay sick. And when, being so weighed down, he despaired of life, and, being now close to death, continuing five days in the aforesaid passing, he began to be exceedingly straitened in the office of speech; and with fixed gaze he sometimes so looked with all his eyes upon the Servant of God, as though he sought at least his compassion, so that, being drawn out as with the pain of a woman in travail, he was exceedingly tormented. But when the dying man's spirit was almost loosed from the body, that same brother could neither die nor be brought back to life save miraculously; assuredly[] blessed father Gandolphus, suffering with[] his companion, now falling down to prayer with tears, obtained by prayers from the Lord that this[] should be for the Brother now as it were dead. And at length, rising from prayer, he straightway thus addresses his companion: I adjure thee (he says), Brother, by the Lord Jesus Christ, that, if there be any sin of which thou hast not yet done penance, or by whose misery the ancient enemy thus pitiably torments thee in body [r]; or, lest thou perish for ever, the Lord mercifully waits for thee to repent — that thou at once disclose it to me as to a priest; and that so, being freed from so great a straitness, we may together implore the mercy of the Lord for[] thee, that He Himself may pardon thee. At whose voice the Brother, reviving straightway, said: I give thanks to God and to thee, Father, that the Lord has freed me from the pains of hell [s] and from the straits of the body by thy glorious prayers. Through carelessness, Father, or negligence I had omitted to confess certain sins, with which the devil wearied me. And the confession of these being made, and absolution obtained from the blessed priestly Father, and reverence being done to the Saint, the said Brother, bowing his head, passed to the Lord [t]… But this man … was already predestined to eternal life; … but the Lord had foreseen that blessed Gandolphus was to pray for him … lest he should depart in his sins, … so that by the prayers of the blessed Father a greater miracle might appear in his raising up…
[10] to another he foretells an unhappy death, But when his companion had ended his day, another Friar, by his superior's command, Rogerius by name, is joined to the blessed Man. For the companion joined to him was of roving eyes in looking upon women, of vain and slippery words, and in other things also exceedingly dissolute; who, when, having been often admonished by the blessed Man to abstain from such things, he seemed utterly incorrigible, with a prophetic voice the Man of venerable life foretold: Be quiet, my son, and, coming to thyself again, draw back thy mind from such things; otherwise after my death thou shalt end thy life by an evil end. But when at length the Man of God paid the debt of the body, that wretched Friar, having laid aside the habit of Religion, and going as a secular to Messina, was for a crime committed by him fastened to a gibbet[*] [u]…
[11] But when blessed Gandolphus, preaching to the people on the fourth feria of the greater week in the greater church of Polizzi, bidding the swallows be silent during his sermon, he finds them obedient. could in no way be heard for the chattering of the swallows, a very great tumult of the people arose from this. And so the Man of venerable life, noting that because of them the word of God bore no fruit, silence being made at his nod, said: On the part of our Lord Jesus Christ I command you, birds, that until I announce the word of God you be wholly silent. And so far did the swallows, as though wishing to listen, straightway keep silence, that they did not sing until, the sermon being ended, the reverend Saint gave them command [w]… And so our blessed father Gandolphus … at three times wrought notable miracles: four in his life, and after his death twenty-three, and after his translation almost countless, so that it may rightly be said of him: In his life he did wonders, in his death marvels… We read therefore of many Saints whom the most savage animals served, because they were just… And therefore, if the swallows obeyed so great a Father, marvel not.
[12] And so, so great a ministry of preaching being completed, foreknowing his death, the Lord revealing it, He piously dies the death he had foretold. he announced prophetically to the people the dissolution of his[] body thus: I would have your worshipful presence know that I shall preach here no more — as though he said: The Lord calls me to Himself. And immediately returning to his lodging, he began to be weighed down with infirmity of body. And the Confessor of Christ, seeing that the Lord was calling him to Himself, like a strong athlete of the Lord, protected himself with heavenly arms. And when at length he saw himself suddenly forsaken by the strength of his body, with joined hands he humbly besought the Lord that he might not be cheated of the effect of the labour he had begun, that, if to live longer in the world were altogether denied him, the Lord would nonetheless deign to grant him a space for weeping the laments of Christ's passion; and at once he gave order that the Cross of the Lord, which he had always borne in his mind, be presented to him. Embracing it most tightly in his arms, with sighs and groans of compassion he so wept over it for the passion of Christ his dearest Friend, as though he then bodily beheld Christ crucified before him. So also, pressing his lips upon it in kissing it, repeating Hail many times, and Hail* with unspeakable groaning, he groans lamentably with heart, voice, and mouth; and, weeping and grieving over it, on the great day of the Sabbath after the Parasceve [x] he happily fell asleep in the Lord, our Lord Jesus Christ reigning, who with the Father and the Holy Spirit lives and reigns, Lord for ever and ever. Amen.
NOTES.
p. Here the interlocutor said that the superior's leave did not seem to have been necessary for the Blessed man: which is presently rightly refuted.
q. A disputation on God's providence, to which all things are subject, is here cut away.
r. The phrase seems somewhat disordered. For here it would be more rightly added: that thou at once disclose it to me as to a priest. But the whole sentence can hardly be reduced to order without the change of several words. Wadding at the year 1260, n. 148, expresses the words of Bl. Gandolphus thus: I adjure thee by Jesus Christ, that, if thou hast any guilt not yet blotted out by penance, on account of which the ancient enemy thus pitiably torments thee, thou reveal it to me as to a priest, that the Lord (who, lest thou perish for ever, most indulgently waits for thee, and admonishes thee through these straits) may have mercy on thee.
s. These words I would not have the reader take too crudely, nor those either which immediately follow concerning the omission of certain sins, as though it were sufficiently established that that Friar was at that time near to damnation because of deadly offences negligently omitted in confession. For, if we weigh the circumstances, we shall scarcely be able to doubt that Bl. Gandolphus was alone with the Friar when he addressed him about making his confession. Whence then could such an answer of that Friar have become known? Certainly Bl. Gandolphus would not have published it. Besides, if it were altogether certain that the dying man uttered such words, who would define with certainty that the faults which distressed the Friar were really grave, and not rather lighter defects which the demon's temptation exaggerated in order to lead the man into despair? Whatever it may have been, I hold this for certain, that the dying man was brought back to quiet by the Blessed man, and, his speech being recovered, repeated his confession, and at length died peacefully.
t. Various things are there discussed at some length concerning predestination, which are not necessary, and therefore most of them are omitted.
u. Here the interlocutor objects that divinations are unlawful, and that objection is answered.
w. The things omitted here pertain to the command of men over wild beasts, which obeyed certain Saints; and presently certain other things concerning the grace of miracles are cut away.
x. If the Blessed man, as most have since written, died in the year 1260, Gaetani rightly fixed his death on the 3rd day of April: for Easter in the year 1260 fell on the 4th of April.
that is, ei*
perhaps habitantem*
perhaps etiam*
perhaps quem nudum*
perhaps etiam*
negligens*
eminens*, I think
perhaps eum*
ei* is redundant
perhaps mirum*
compatiens*
quid hoc*
pro*
patibulo*
i. e. sui*
CHAPTER II.
By an uncertain but contemporary author.
The Blessed man's burial: miracles done before the elevation of the body.
By an uncertain author.
[ ] After a his death so sweet an odour breathed from his mouth and body, that for fifteen days after that same death the place in which he passed to the Lord breathed forth an odour in a marvellous manner. And the clergy and people, meeting with the great reverence that was fitting, The place in which the Blessed man died long breathes a sweet odour: carried the holy body honourably to the greater church of that same land b of Polizzi (as he himself had given command that he should be buried), and laid it with reverence in the place chosen by him while he lived, though a despised one.
[14] At his sepulchre a dumb man obtains speech: Philip of Larratana, an inhabitant of Polizzi, having from his birth two tongues in his mouth, was for nearly twenty years deprived[*] of speech. But hearing that candles had been seen burning at the sepulchre of blessed Gandolphus without human effort, and that the Lord had deigned to show many miracles through him, coming with faith and devotion to his sepulchre, and prostrate, he devoutly asked the Lord with tears for his health. And when, being pressed by sleep out of sadness for his lost speech, he slept a little there, at length rising he began to call upon the name of the Lord with a loud voice, and so, praising God in blessed Gandolphus, he received right speech.
[15] a woman obtains a son and a happy childbirth, Margaret of Mado, of Polizzi c, when she desired to have children, asking[] blessed Gandolphus to obtain it for her from the Lord. And on the following night the holy Man, appearing to her, said: What thou askest for thyself I have obtained from the Lord. Behold, a son shall be given thee, as thou askest. The woman therefore conceived; and when in her time she was giving birth, she was in peril in the childbirth; and being near[] to death, she was complaining of the Saint; and he, appearing to her again, said, Trust, daughter, for now the Lord will help thee. And when the woman asked who he was, he named himself Gandolphus, servant of God. And so it was done d.
[16] a deaf man his hearing: James of Flore, of Polizzi, had lost his hearing by a marvellous chance, and for six years could find no remedy; but hearing the fame of the holiness of the Man of God, coming to his sepulchre, he laid to the ground the ear with which he did not hear; and three drops of blood flowed thence, and at once there, not yet withdrawing, he recovered his hearing.
[17] a woman is delivered from a dangerous ulcer, Scarlata, a certain woman of Polizzi, with a most evil ulcer twisted[*] on her nose, had by the counsel of the physicians to be cured by cutting; otherwise her whole face was being eaten away. She, coming to the sepulchre of blessed Gandolphus, fell asleep there prostrate. And behold, a certain man in a religious habit, appearing to her, rubbed her face with the cloak with which he was clad. And when the woman asked who he was, he said that he was called Gandolphus. And she, rising from the tomb of the holy Man, at once found herself whole.
[18] a man from fevers, Andrew of Fersio, of Polizzi, when, burning for a long time with continual fevers, he could find no help from the Saints, in anger made a conditional vow, that if blessed Gandolphus by his miracles should heal him, he would have a Mass celebrated in his honour; otherwise he would henceforth not honoure him as a Saint. And while he was in the heat of the fever, repenting of his saying, commending himself with devotion and tears to blessed Gandolphus, he was immediately cured.
[19] a woman from a flux of blood, Alexandrina of Ferraria, an inhabitant of Petralia Soprana f, for fifteen years wearied by a flux of blood, when she could not be healed by the help of physicians, coming to the sepulchre of blessed Gandolphus and saying the Lord's Prayer a hundred times, found herself perfectly whole.
[20] a man from a ten years' infirmity, Peter of Longo, of Polizzi, lay in bed for ten years with contraction of the sinews and rheums, and could in no way find a remedy, and at length he seeks the help of Bl. Gandolphus. And he appeared to him by night; and, when he asked who he was, he said, I am Gandolphus, servant of God. And when he wished to rise to do him honour and to rest, blessed Gandolphus raised him up whole with his hand. And in the morning, coming to his sepulchre, he glorified the Lord in His Saint.
[21] Flaminga, a woman of Polizzi, when on a certain Saturday after None she was weaving a certain work of wool, a woman from blindness, her eyes being turned to whiteness, at once lost the light of her eyes. And on the following night, when for excessive pain she could not sleep, yet, being seized by sleep, she fell asleep for sadness. And behold, a certain man in a religious habit appeared to her, asking her whether she knew him. But when she said that she did not know him, Go (said blessed Gandolphus) to the church of the Bl. Virgin; and vow a vow that thou wilt not do work at such an hour; and thou shalt be given light. And so the woman, being awakened from sleep, with hope and confidence went in the morning to the church; and, being led by the hand, falling down upon his sepulchre, and praying there a long while with tears, she received the light of her eyes.
[22] Rogerius Capitaneus, of Polizzi, when he suffered a rupture of the bowels, a man from a hernia, and by reason of the burden had been made unfit for walking, giving himself to prayer and tears, prayed at some length upon the sepulchre of the holy Man; and, a vomiting coming on, corrupt matter with much blood came forth[*] from his mouth; and at once he was restored to his former health.
[23] Peregrina, a woman of Polizzi, had her son (as she asserted who kept him) suffering the sickness of dysentery, a boy from dysentery, so that through the lower parts, now opened, he was voiding his bowels. At length she carried the boy to the sepulchre of the blessed Man; and, devoutly commending him with tears to God and to blessed Gandolphus, the flux of blood miraculously ceased; and she found the boy perfectly whole.
[24] Richard of Raila, of Polizzi, when he suffered so grievously from a rupture of the bowels a man from a hernia, that he could not even breathe, coming with devotion to the sepulchre of the Saint, and passing the night there, found himself whole in the morning.
[25] Philippa of Capitaneo, of Polizzi, when for five days she was in peril in childbirth, a woman from the peril of childbirth, and, being now near to death, despaired of her life, suddenly the birth, doubled up and making a rupture of the inward parts, was trying to come out of the belly through the hinder parts. But remembering the blessed Man, sighing with loud cries and tears, she devoutly invoked his name; and suddenly the birth, turning itself as it ought, is born, and the woman is delivered from such peril.
[26] Lombarda of Trupella, of Polizzi, a fistula
or cancer having in her breasts, another from a cancer, was awaiting their amputation very soon. But mindful of Bl. Gandolphus, making a vow, she came to his sepulchre; and while she prayed[*] there with tears, her breasts were so restored whole to that woman that she could find no trace of the infirmity.
[27] Saracena of John of Rosa, of Polizzi, wearied for fifteen years by a flux of blood, another from a flux of blood, coming devoutly to the sepulchre of blessed Gandolphus, and praying there long with tears, carried back entire health.
[28] A certain priest, Philip by name, of Polizzi, a priest from an evil of the teeth, suffered a grave infirmity in the mouth, from which infirmity one tooth fell from his mouth, and of the other teeth which had remained in it no hope of soundness remained. But Bellasai, his mother, vowing[*] that, if blessed Gandolphus should heal the said priest, she would have a Mass celebrated in his honour, at once found another tooth in his mouth, the former tooth remaining in his mother's hand; and the said Priest, coming to the sepulchre of Blessed Gandolphus, found himself perfectly whole in his mouth.
[29] a woman from an evil of the breasts, Benvenuta of Birriola, of Polizzi, when she had a very great swelling in her breasts, and many and exceeding openings had been formed in them, foul matter running out, could not have the company of her neighbours; yet at her son's urging she humbly devoted herself to Bl. Gandolphus. And coming to his sepulchre, she said the Our Father there a hundred times to the praise of God and of Bl. Gandolphus, and rising thence, she found herself perfectly whole.
[30] a man from pain of the bowels, Tudiscus Dente, of Polizzi, was tormented with a most grievous iliac infirmity. And when for a long time he could find no remedy, he humbly besought the blessed Man to deign to heal him of such an infirmity. And coming with an image of wax and with candles to the sepulchre of the blessed Confessor, he asked him with[*] devotion to give him a health-bringing medicine; otherwise that he would obtain for him the death he had very often desired. And praying there long, suddenly feeling a very great pain of the bowels in his body, he began to be most grievously tormented. Trusting in the mercy of God, he called upon the Lord's Confessor more and more humbly, and immediately, the pain ceasing, he was healed.
[31] a woman from an unjust harassment, Bellasai of John, of Polizzi, having been driven out of her house by force, could find no right from the judge. But coming to the sepulchre of the blessed Man, she humbly said words like these: Blessed Gandolphus, I have no advocate, I cannot have a favourable judge, I am losing my house by calumny; a wretched woman, I have recourse to thee, who always standest by the eternal Judge; I commend my cause to thee in all things. Departing thence, she returns home desolate, and is received as a guest in another's house. But on the following night the Saint appeared to the judge, saying: Unless thou do justice to the desolate woman, know that thou incurrest the wrath of God, and at the last judgment thou shalt render account for her before the Judge. Again appearing to the woman on the same night, Go (he said) tomorrow morning confidently to the judge, and thou shalt recover the house which thou hast lost by calumny. The judge, terrified by such a vision, rising in the morning, at once orders the woman to be called; and they recite the vision to each other; the judge then asks pardon for the injustice done, ordering nonetheless that the house be restored to her: which also was done.
[32] another from a palsy of the side, Jacoba of John Palmerinus, of Polizzi, withered for more than three years in one side, was so made useless that she could rise to no work; but always lying in bed, she was weighed down by poverty and sickness. Hearing at length the fame of the blessed Man, celebrated for miracles, she began to call upon the name of the Lord; and devoutly commending herself to the Saint of God, One of two things, she said, Father, I ask: either restore me to my former health, or by thy favour let me meet the death I have desired. And weeping long, she fell asleep. To whom the Saint appearing, Rise, he said, daughter, for at thy prayers the Lord has freed thee from thy infirmity. And she, rising at once, found herself perfectly whole, and hastening by herself to the Saint's sepulchre, praising God in the blessed Man, she there vowed vows to the Lord, and was released.
[33] others from an evil of the kidneys, Jacoba of Garofalo, of Polizzi, when she suffered a grave infirmity in the kidneys, and on this account could not rise from her bed, made a vow to the blessed Saint that, if he should heal her of such an infirmity, she would say the Our Father a hundred times upon his sepulchre, continuing for a year. And immediately rising in the morning, she went to the tomb of the Saint of God, and, singing the Our Father, she is at once healed of her infirmity.
[34] Joanna of Papaleone, of Castronovo g, while she suffered the infirmity of scrofula h, another from swellings in the neck, so that she could not breathe or swallow because of the swelling of her throat, hearing the fame of the holy Man, when she ought to have commended herself to the Saint, in anger, since she could not be healed, she uttered i: Fie upon our Lord! And at length, when in despair she had lost confidence of her health, the Sacraments of the Church being received, wearied of her saying k, she laboured in her passing. But when her neighbours, because she was good, wept most bitterly, suddenly the woman revives. And with her eyes opened, Blessed be the Lord, she said, who has deigned to heal me through blessed Gandolphus. And when her neighbours asked who he was, He said, she answered, that he was an inhabitant of Polizzi. And the woman, rising at once, went on to Polizzi; and, hastening to the Saint's sepulchre, she passed the night there in continual devotion, faith, and prayer; but at length in the morning, returning to her own house, she could find no trace of the infirmity of her throat.
[35] The sons of Nicholas of Costa de Rami, of Polizzi, brothers, and finally others from a grave infirmity. Rogerius and Andrew by name, of whom the one, namely Rogerius, suffered so grave an infirmity in the legs that for a very long time he limped l. Yet their father, coming to the church of the blessed Virgin, in which the body of blessed Gandolphus had been laid, with devotion and tears upon the Saint's sepulchre, passing the night in[*] prayers with his sons, they were found so whole in the morning that the father could not find the least trace of either one's defect.
NOTES.
add erat*
rogavit*
add cum*
exorto*, I think
perhaps exivit*
cum ibi oraret*
cum voveret*
perhaps cum*
add in*
CHAPTER III.
The Blessed man's body elevated in the year 1320, and a twofold festivity of him instituted.
[ ] When bishop James had been often asked to elevate the Blessed man's body; In the time of the most holy lord Pope John the twenty-second, and of the most serene prince the lord Frederick a, king of Sicily, the finding of the most blessed Gandolphus the confessor was made in this manner. The venerable lord James, bishop of Cefalù b, visiting his diocese, as he is bound to do each year, for this cause frequented for the most part the land of Polizzi, because that place of his diocese is the more celebrated. But at this time it happened that, when in the office of visitation he entered that same land, the fame of the blessed Man's miracles being at length shown to be celebrated, the miracles long since done through him being revealed, as though his finding were to be celebrated by the faithful, there was a strong outcry from the devotion of those same faithful, the figure of his image having been painted many years before out of devotion in the same bishopric; and a humble petition, not once but many times, was made by the inhabitants there, seeking his assent that the body of the venerable Man, an incomparable treasure, be raised from the earth. These things and other inducements came to the hearing of the said bishop. And although he was bound to show himself ready, for the exaltation of the faith, to dig up the body of blessed Gandolphus as a hidden treasure, notwithstanding such inducements he showed himself often difficult when such things were set before him. But when the bishop himself was frequently urged in each year by such indications, at length, the time coming round for the sake of visitation, he came down to Polizzi at the Paschal feasts.
[37] [at length, testimonies being heard, he seeks the body by digging in secret and finds it:] But when on the last Saturday of Lent the clergy pressed the matter of the exhumation of the holy body, from a divine revelation shown, that it should be at once dug up, the assent of all settled upon it. But the bishop himself, being assiduously urged by these and other things, being in the church in which the relics of the holy Man were preserved, in order to establish some assurance for himself, not as an inquisitor, but desiring to prove that what they asserted was true, began to hear testimonies concerning his life and miracles, though not as witnesses c. Whose concordant assertion brought in so great a certainty of the blessed Man's miracles and life that, the assurance being made to him, unless he consented to the exhumation of the Saint's body, he would seem without doubt to resist a divine inspiration. Desiring at length to grant their wishes, he directed that they should dig in secret d, and that by this, if it should appear more clearly, he would give his assent. Therefore, since it was late on that Saturday, and the doors of the church were shut, the diggers not knowing the place through the length of time, they learned it at length by the indication of a woman who had not been called. And that place in which the relics of the blessed Man were kept so offered itself to be dug by the diggers that with little labour, as it were, they came to the body. And so, the bishop being called, and the clerics inquiring what was to be done concerning that same holy body which had been found, the bishop himself, with all the diligence that was fitting, gave order that the whole body be sought out. And it was done, so that, it being found entire e, and a most clean linen cloth being laid down, the clerics carried it honourably to the steps of the high altar.
[38] The bishop therefore gives order again that, the body being cleansed of the ashes f by the hands of venerable Priests, it should afterwards be most diligently washed; and it was so done. But when that most holy body was reverently washed with water and wine, he elevates it and lays it on the altar, the miracles of the holy Man at once began to flash forth in a marvellous manner. While these things are being performed about the middle of that Saturday night, the nesting
swallows in that church, like choir-pipers, sang alternately three times at fitting intervals. Nor is it a marvel if they sang psalms at the finding of his body, since, while the Saint was alive, at his nod they obeyed him at another time g. At whose marvellous singing the bishop himself together with the clerics solemnly sang with a loud voice TE DEUM LAUDAMUS. And so, the body being raised from the earth and laid with reverence on the altar, with how great devotion the fame of his miracles was published everywhere throughout Sicily, those bear witness to the truth who by his prayers mercifully obtained health of body.
[39] But after this, on the third day, when the said bishop returned to his own see, many miracles following: a twofold festivity of the Blessed man instituted. there was a concourse of peoples on every side. And those who were smeared with earth from the holy Father's sepulchre, and those who were sprinkled with the water in which the holy Man's body was washed, and those who were touched with his venerable relics, very many of them returned with health to their own homes with joy and gladness. And since the feast of his death could not conveniently be celebrated on the great Saturday after the Parasceve, on which the Saint passed to the Lord, the Paschal feasts being already begun, therefore by provident deliberation the people of Polizzi ordained that it should be celebrated more solemnly on the third Sunday of the month of September, on the seventeenth day, following in this the praiseworthy example of holy mother Church, which, when for a cause the day of the festivity of many Saints has been changed, keeps their feast with continual devotion most devoutly and solemnly at two times. Whence, the day of the Translation, the second feria after Pentecost h, remaining at its own time, they appointed another time fitting for them, in which with a twofold honour they might more devoutly venerate their fellow-citizen — namely, in the year of the Lord one thousand three hundred and twenty, Indiction three, the seventh of May i — our Lord Jesus Christ so providing, who with the Father and the Holy Spirit lives and reigns God through infinite ages of ages. Amen.
NOTES.
CHAPTER IV.
Miracles done after the elevation of the body.
[ ] In the wine with which the body was washed, flowers are found, healing to many: Walter of Chiaramonte, of Polizzi, gathering in an earthen vessel the wine with which the body of the blessed father Gandolphus was washed on that night, carried it back to his house with joy. And when on the morning of the following day he looked for that vessel, he found it almost wholly covered as it were on every side with jasmine flowers a. And some weak and sick persons who were sprinkled with the wine of that vessel were perfectly healed. And that vessel is preserved to this day in the church in which the body of the blessed Man lies, as a treasure and in testimony.
[41] that wine, after other marvels, A religious woman, Joanna by name, wife of Rogerius Longus, of Polizzi, with great insistence obtained wine from the aforesaid vessel; and having obtained it, she returned to her own house with vast joy, as though she had obtained an incomparable treasure. But when she put her finger over the glass flask of that wine, the aforesaid wine, coming up to the top of the vessel's mouth, drove her closed finger violently from the mouth of the vessel as fast as it could. But when the said woman had now three times set her finger again and again to the mouth of the aforesaid vessel, meeting it[*], she wondered greatly at this, because the more often she set her finger to the mouth of the vessel, the more strongly was it driven and removed. And, reckoning herself unworthy to hold with her own hands the vessel of the holy liquid, with great fear and tears she laid the aforesaid vessel back in a certain chest with such reverence as she could. But the aforesaid religious woman, thinking that from this — that she had held the aforesaid vessel of wine so unworthily — she had incurred a very great sin, kneeling with sobs and tears, suppliantly besought the Lord and blessed Gandolphus with prayers and sighs to spare her.
[42] is found changed into oil. But while she persisted in continual prayer, and was somewhat lulled[*] by sleep, when she was almost awake, being as it were set in an ecstasy, behold, two men clothed in the habit of the Minors appeared to her; and when they asked the cause of so great sadness, the religious woman told the said friars. But one of them, with bended knee, urgently asked that that vessel be shown him. But when the woman utterly refused to show it him, the greater of them asked her that the chest in which so great a wine was laid up be opened. And the religious woman, beholding a man tall of stature, comely of face, venerable with a little grey hair, wondered by what name he might be called b; but desiring to ask him about this, she began to waver not a little. To whom the Man of venerable life: Fear not, he said, daughter devoted to God, to show me the wine of my body, since for the salvation of thy soul I have taken care to visit this house diligently. And the chest being opened, and the glass vessel offered to him, he found the liquid of wine already turned into a liquid of oil. And some part of it being drawn by the venerable man, with the remainder of the vessel of oil blessed Gandolphus anointed the said religious woman, charging her that henceforth she should not care for temporal cares poured out beyond need, adding that she should keep the remainder of the oil with reverence. Which being assigned to her and placed in the chest, the vision shown her at once disappeared. And the woman, rising immediately, having taken the habit of religion, and afterwards leading a religious life, spent her days persevering in the rule of holy Clare.
[43] Two of the greater clerics of Polizzi, on the second day after the finding of the blessed Father's body, secretly agreed between themselves, Clerics who had conspired to hide the relics conferring with each other, that they would hide in secret the precious treasure of his body, lest perchance (which God forbid) a sacrilegious hand should by a wicked daring rashly seize it and carry it elsewhere. And when they desired to fulfil in deed what they had conceived in mind, they resolved to take as a third to their help the sacristan c of that church, a man of good life; and they made manifest to him their pious d purpose. And so, counsel being shared among these three, in the silence of midnight they went to the church where the most holy body was. And that it might be the more secret among them, they first bound themselves firmly by an oath, giving each other also the kiss of peace; and so they most secretly handed over the venerable body, honourably wrapped in linen cloths, to the same[*] sacristan, to be carried to the place prepared, in which they were arranging to lay it away.
[44] And so, all three going out of the church together, when they were about a stone's throw from it, are hindered by God. suddenly that same sacristan was snatched from them, and, as God willed, he disappeared from them. But when the two, going on together, sought the third in amazement, they marvelled not a little at their companion being thus taken away, thinking that by the Saint's merits and by divine power the Lord had taken up the blessed relics into the church. The matter being thus, all marvelling, returning together to their house with sorrowful mind, walking with tears and sobs and sighs in a marvellous manner, they passed the whole night sleepless, entreating the Lord also with tears that He would show them where that third man had remained. But while they prayed more fervently, it became nearly the next day. And when the dawn was already growing bright, returning to the church with bitter mind to see whether they could find any trace of their companion, in the place where he had disappeared they found the said sacristan, as it were thunderstruck and much foul in body, stupefied and almost lifeless, with the holy relics as they had been handed over to him, as it pleased the Lord. And thanks being given to God, inquiring carefully of him whither he had gone or where he had been, he told his companions that, passing through many byways outside the walls of the Town, as it had seemed to him, he had been carried by another and brought back. And the companions, perceiving the miracle divinely shown to them, and that the Saint had not willed his relics to be moved from that place in which they had lain, coming to that same place, at the showing of the grace of the Holy Spirit, laid the holy and venerable body there honourably and more magnificently, in the year of the Lord 1323 e.
[45] A possessed woman, brought to the sepulchre, Ricca, a woman of Camerata f, led with certain other women by a diabolical spirit, was practising the magic art, in which the help of a demon was implored. And while she continued occupied in such a wicked work, the wretched woman suddenly felt herself tormented in the inward parts of her body. And when she was tormented more violently, she began to cry out with a loud voice. She uttered words not only empty but also reproachful and unlawful. And so her kinsfolk, seeing her at length wearied with an enormous vexation, bewailed with great weeping that she was invaded by a demon. But hearing the fame of the miracles of blessed Gandolphus, published through Sicily, they came to Polizzi for the deliverance of the wretched woman. And when they had bound the invaded woman, lest she should harm anyone, coming to Polizzi, they could scarcely bring her into the church in which the holy Man's body had been laid. The wretched woman being brought before the priest deputed by the bishop to write the Saint's miracles, she is questioned, by our Lord Jesus Christ and by the intercession of blessed Gandolphus, whether it is a demon that holds her, and when he came, and how he invaded her. Who answered: A demon
I am, and, being called in the reprobate art of magic, through this wretched woman whom thou seest, thus I came.
[46] when the demon was compelled to go out by the Blessed man's relics, Concerning his name therefore the priest asks again, whether there be one or several. He answered: My name is Lucifer; not one, but we are three. In the power of our Lord Jesus Christ, and with the help of the intercession of our father blessed Gandolphus, I command thee (said the priest) that thou go out at once from this woman's body. To whom the demon: Be not troublesome to me, for, being called through her, I will not go out at the command of thy voice. And again: On the part of almighty God and of the most holy Trinity (said the priest) I adjure thee, demon, and by these holy relics which I now offer to the eyes of this wretched woman, that thou go out at once from this woman's body. At the sight of which relics he turned away his gaze, with eyes so rolled back and starting out, and with face twisted, and with gnashing of teeth and writhing of limbs, that he could in no way look either upon the priest or upon the holy relics. And, the relics being brought near, the demon answered: Do not vex me; for I promise to go out at once, since because of Gandolphus I can no longer dwell here. And the priest: Thou shalt make at thy going out the sign asked of thee by me. Otherwise I will vex thee with fire, which thou fearest, and still more with the presence of the relics. Ask thy sign at once (said the devil), for by the name of Christ and of Gandolphus I am already burned. These three signs (said the priest) I will have thee make at thy going out, namely of a terrible voice, of foam at the mouth, and of gnashing of teeth. And the demon: I promise, I say.
[47] she comes away safe: The people therefore waits a short while for what was promised. And behold, suddenly the demon, breaking into a horrid voice, making foam in the wretched woman's mouth, and a thick gnashing of teeth, as he had promised — these signs being performed — went out from the woman's possessed body. At whose voice the people was struck with fear; and the demon left the wretched woman as though dead. She, opening her eyes, uttered great amazement; and at length, seeing that she was in a church, she lifts her hands with tears to heaven. And, astonished, she asked of the people how she had come thither. And being asked whether she knew herself to be whole, I am better, she said, now today than I was before. And so, rising at once and fortifying herself with the sign of the Cross, she asks pardon for her faults. And, being quickly strengthened, praising the heavenly God in blessed Gandolphus, she returned home whole and free with joy.
[48] William Barberius, of San Mauro g, possessed by a demon, another possessed man delivered in the same place. could not be held even when bound. But when his own people were carrying him to Polizzi, they turned aside for a little to the church of Bl. John the Baptist, which they had found on the way, for the sake of prayer. But when there they invoked blessed Gandolphus for the deliverance of that wretched man, suddenly the demon vanished; and, lying on the ground as though dead, that wretched man rose up, delivered from the demon. Coming at length to Polizzi wholly as it were broken, since he could in no way raise himself, harassed by the demon, he devoutly passed the night upon the Saint's sepulchre; and in the morning, being not a little strengthened h, he returned with joy.
[49] Richard, son of Mirallus, of Troina i, deaf for sixteen years Various persons labouring under deafness or defects and trembling in his hands, coming to the sepulchre of Bl. Gandolphus, was perfectly healed.
Honesta, a woman of John of Florino, of Castelluccio k, deaf for the space of two years, and having a swollen throat through which she could scarcely swallow, wearied by these two infirmities, could not be helped by the aid of physicians. Yet coming to the sepulchre of blessed Gandolphus, she returned whole to her own house.
Margaret of Master Blaise, of Gratteri l, lacking hearing for fifteen years, coming to the sepulchre of Bl. Gandolphus, recovered her hearing.
John Paschal, of Bizinio m, deaf from his very birth, namely for twenty-five years, could never hear. But coming to the sepulchre of the blessed Man, he began to help the masters who were building the Saint's chapel; and entering the chapel at certain hours, he besought the Saint for his health. Coming at length to the high altar, he slept a little; and rising from sleep, he heard the swallows singing. Rising with gladness at their song, he fully recovered his hearing.
[50] Desiata, daughter of master Guillus of Desiata, of Hiracium n, of the ears, deaf for three months, coming to the sepulchre of Bl. Gandolphus, was perfectly healed.
Nicholas of Russello, of Trapani o, deaf for the space of six years, from which infirmity he heard nothing at all, coming at length to the church of St. Gandolphus, and praying there long, recovered the health of his hearing.
Bartholomew, son of Aldoinus Carbonarius, of Palermo [p], deaf for three years, coming to the sepulchre of Bl. Gandolphus, was perfectly healed.
James, of Caltanissetta [q], deaf for more than thirty years, sleeping in his own house, dreamed that he had recovered his hearing; and, waking, he heard nothing, as before; but for joy, because it seemed to him that he had recovered his hearing, he fell asleep again. In which sleep it seemed to him that he heard bells. And, while he slept, asking a certain man clothed as a religious for whom the bells were sounding, For the recovery (he said) of thy hearing while thou sleepest they are now sounding. Hearing this, he rose affected with exceeding gladness, because he recovered his hearing while awake, as had been foretold him in sleep. Yet hearing the fame of the miracles of Bl. Gandolphus, he came to Polizzi, and, looking upon the image of the said Blessed man painted on his sepulchre, he said that he had seen that same man in his sleep; and, praising the Lord in blessed Gandolphus, he returned with joy.
[51] Ricca, a woman, deaf in both ears for the space of sixteen years, are healed. coming to the sepulchre of Bl. Gandolphus, found herself perfectly whole.
Calciaranus, of Badom, son of Madom the knight, deaf in the left ear, could be healed by no aid of physicians for eighteen years. Coming at length to the sepulchre of Bl. Gandolphus, and praying there a long while, he was perfectly healed.
Laurence, son of Bonaccursus, of Palermo, deaf for three years, could in no way hear. Coming at length to the sepulchre of Bl. Gandolphus, he was perfectly healed.
The master of master Blaise, of Gratteri, who, being deaf in both ears, could not hear for more than the space of two years, coming nevertheless to the church of holy Mary, where the body of Bl. Gandolphus lay, and praying there long, perfectly received the health of his hearing.
[52] Blind persons, or those affected Sibilia of Cuscino, of Caccamo [r], having in her right eye a whiteness in the pupil for the space of six years, with which eye she could see nothing, coming nevertheless to the sepulchre of blessed Gandolphus with devotion and faith, departed thence whole.
Sibilia of Conzo, of Caltanissetta [s], blind in the right eye for the space of sixteen years, with which she could see nothing, coming to the sepulchre of the blessed Man, recovered her sight.
Raynald, of Camerata, having a pedata [t] in his left eye for the space of five days, with which he could see nothing, coming nevertheless to the sepulchre, was healed by the merits of the blessed Man.
Joanna of Cayruni, an inhabitant of Sperlinga [u], blind in the left eye, so that for nine months she could not see with it, coming at length to the sepulchre of the blessed Man, was healed.
Majorana of Milaccio, an inhabitant of Palermo, blind in both eyes, so that for the space of four years she could not see, but coming to the sepulchre of Bl. Gandolphus, received the light of her eyes.
Bartholus of Majorana, an inhabitant of Palermo, being blind for three years, came to the sepulchre of Bl. Gandolphus, and, praying there devoutly, received the light of his eyes.
[53] with various evils of the eyes, Sabella of Boscho, of Castronovo, having her right eye wholly whitened, so that for the space of three years she could see nothing with it, coming at length to the sepulchre of Bl. Gandolphus, and praying there devoutly, received the light of her eyes, and praying there devoutly, received the light of her eyes, and was given light.
Matthew, son of Anselm, of Piazza [w], blind in the left eye for nearly three years, coming nevertheless to Bl. Gandolphus, was healed.
Andrew Piscis, an inhabitant of Palermo, blind in the right eye, with which for nine months he could never see, coming at length to blessed Gandolphus, was at once healed.
Contissa, of Palermo, blind in both eyes for the space of six years, could not see; but coming to the sepulchre of Bl. Gandolphus, she recovered her sight.
Bidiata of Gratteri, blind in the right eye for nearly a month, unable to be healed by any medicine; but coming at length to the body of the Blessed Man, and praying there a long while, she was healed.
Palma, of Castronovo, burdened for three months with an infirmity of the left eye, with which she could in no way see, coming to the blessed Man, was healed.
Henry of Cortisio of Favara, of Caltagirone [x], blind in the left eye for the space of nine years, and seeing little with the right eye, could be healed by no art of physicians. Coming at length to Polizzi, and passing the night upon the sepulchre of blessed Gandolphus in prayer and tears, he entirely recovered his sight in the morning.
Philippa of Cuffia, of Mazara [y], had so great a film in her eyes that she was hindered from seeing by it. Yet going with confidence to the Saint's relics, and praying upon his sepulchre, she was delivered.
Fluri of Calso, of Pittineum [z], blind in the right eye, with which she had in no way seen for the space of five years, coming nevertheless with confidence and prayer to the Saint, received the health of her eye.
Venturella, daughter of James of Cali, of Monreale [aa], for the space of three years could not check the tears of her left eye. Having heard the fame of holy Gandolphus, she came with faith and devotion to Polizzi, into the church where the Saint lay; and, praying devoutly, she was healed, and the tears were checked.
[54] Philippa, a woman of Polizzi, a citizen of Palermo, blind in her eyes for the space of 25 days, others, whose blindness came upon her while she was entering the bath of the Hot Springs, and who saw nothing at all, coming at length to the sepulchre of the blessed Man, praying with devotion and faith, passing the night there with tears, received the light of her eyes in the morning.
Matthew, son of Henry of Curiscino, having a pedata in his right eye, could in no way see. Which infirmity he bore so grievously that for the space of two years he could not see in any way with the aforesaid eye. Coming at length to Polizzi, and praying devoutly upon the sepulchre of the blessed Man, he was given light.
Gratiana, daughter of Bonellus of Castrogiovanni [bb], a citizen of Palermo, had blotches or a pedata in her left eye, with which she saw little or nothing. Yet coming to the church of the Virgin, in which the Saint's body lay, and praying there devoutly, she was healed.
Christiana, wife of Præzavallus, of Palermo, having for the space of two years a running of tears in her left eye, could check it by no aid of physicians. Yet coming to the church of the Virgin, in which the Saint's body lay, and asking the blessed Man to deign to heal her, his holy relics being touched, she obtains the health she desired.
[55] Stilla of master John of Monteleone, of Mazara, their sight, blind for the space of eight years, and having a certain opening in her navel through which food and drink came out; which infirmity, being filled with shame, she was unwilling to make known. But hearing the fame of the holy Man, mighty in miracles, she made a vow to visit the sepulchre of that same Bl. Gandolphus. On the following night at length the Saint appeared to her in a vision, clothed in a religious habit. But when the woman asked him who he was, he asserted that he was Gandolphus, servant of God. And when the said woman asked him for her health, Go (he said) to Polizzi, and, visiting the church of the blessed Virgin, thou shalt be healed as thou desirest. And the woman, rising in the morning, came to Polizzi; and while she passed the night intent on prayers upon the Saint's sepulchre, the Saint, appearing to her again, signed with the Cross her sick eye and the place of the other infirmity. And at once the woman, rising whole, returned in the morning with joy to her own house.
Fina, wife of Rogerius of Bisignano, of Agrigento [cc], having a pedata in her left eye, and a hair in each, for the space of eight years, coming to blessed Gandolphus, departed thence whole of both defects.
[56] Manfredina, niece of the bishop of Agrigento, having for the space of nine years a white right eye, others obtain healing, and seeing little with the left, coming to Polizzi to the church of blessed Mary, in which the body of blessed Gandolphus lies, and praying there with devotion to blessed Gandolphus, received the light of both eyes.
Benedicta, daughter of Nicholas Martin Tignosus, of Polizzi, her right eye burdened with a fleshy growth, and her left vitiated from her birth with a certain film, could not see. Passing the night at length upon the sepulchre of Bl. Gandolphus, and often smearing her eyes with the water of the relics, by the merits of Bl. Gandolphus the fleshy growth of the one eye at once disappeared, and the film of the other so departed that by the merits of the holy Man she recovered her sight.
Jacopella, daughter of Matthew Cottus, of Caltanissetta, having a certain wound in her right eye for the space of four years, who could be delivered by no remedy of physicians. And so, hearing the fame of the miracles of blessed Gandolphus, she made a vow to fast his vigil, and to say the Our Father a hundred times for one year out of devotion to him. And while she slept[*] by night, the Saint appeared to her, and, wiping the sight of her eyes with his cloak, told the woman that she was free of the wound which she had; and immediately the woman, awakened, put her hand to the wound, and found the whole face of that side disfigured with corruption. And the woman, rising and finding herself whole of the wound, came to Polizzi, and in the chapel of Bl. Gandolphus praised God in His Saint.
[57] by the patronage of Bl. Gandolphus. Bartholus, son of Ventura of Castelbuono, an inhabitant of Palermo, being blind for the space of two years, did not see. Yet coming with devotion and faith to Polizzi, and smearing his sight with earth of the sepulchre mixed with the waters of the relics of St. Gandolphus, he received light; and returning with joy to his own house, he praised the Lord in His Saint.
Nicholas, son of Richard of Artudi, an inhabitant of Sutera [dd], having a whiteness in his right eye, did not see with the said eye for the space of ten years. Yet coming to the sepulchre of blessed Gandolphus with his father, by the merits of Bl. Gandolphus he returned whole.
Joanninus, son of James of Castronovo, an inhabitant of Bicari [ee], having for the space of three months his left eye closed, in which there was a very great pedata; but coming to the sepulchre of the blessed Man, praying with devotion and tears, he departed thence whole of both defects.
Petronius, son of Bellicius, an inhabitant of Castelvetrano [ff], blind in the left eye for six years, coming to the Saint, at once saw.
John, of Corleone [gg], having a pedata in his right eye for the space of five years, but hearing the miracles and the fame of St. Gandolphus, uttered these and like words: If the Saint can also help me, and if by his favour I shall be healed of this infirmity, I will visit his church every year. These things being said, supper being finished, he went to bed with his father; and after sleep, rising in the morning, he fully received the light of that eye.
Juncta, son of Janus, an inhabitant of Nicosia [hh], blind for four months in the left eye, with which he could in no way see, coming at length to blessed Gandolphus and praying with devotion, was healed.
Thomasia, an inhabitant of Palermo, blind for five years, coming with devotion to the Saint, was perfectly healed.
Henry, son of Bartholomew of the matron Ganga, of Polizzi, having for two years a pedata in his right eye, but coming to the Saint's sepulchre, was healed.
John of Spalla, an inhabitant of Mazara, blind in the right eye for nearly three weeks, sleeping in the cemetery of the greater church of Polizzi, being roused from sleep, found himself given light.
NOTES.
p. Palermo likewise is a maritime and most well-known metropolis of Sicily.
q. It is a town of Sicily in the diocese of Catania.
r. It is a town of the diocese of Palermo, situated nearly between Polizzi and Palermo.
s. Calatanisetta or Calatanixeta is further distant from Polizzi, as being situated some miles from Agrigento.
t. Pedata to the Italians is the print of a foot. Here it is taken for a mark or spot of the eye.
u. Sperlinga, an inland town, is noted on the maps some miles from Polizzi, near Nicosia.
w. Platia, commonly Piazza, is a town of Sicily in the diocese of Catania.
x. It is a town of the diocese of Syracuse.
y. Mazara is a maritime city of Sicily, episcopal and fortified, with a harbour, and gives its name to the Val or province of Mazara.
z. Pettina, a town, is noted on the maps not far from the sea, and some miles east of Cefalù.
aa. Monreale is an archiepiscopal city, small however, only a few miles distant from Palermo.
bb. Castrum S. Joannis, otherwise called Enna, is an inland town set on a mountain, belonging to the diocese of Catania.
cc. Agrigento is an episcopal city of Sicily, situated on the river Acragas not far from the sea.
dd. It is an inland town of Sicily set on a hill, and in the province of Mazara.
ee. Bicari, in Latin Bicarum, a town, is noted in the inland parts in the Val of Mazara.
ff. Castrum Veteranum or Castellum Veteranum is a town of the same Val, a few miles distant from the sea and from Mazara.
gg. Of the same Val also is the town of Corleone, but situated more inland, and in the diocese of Monreale.
hh. Nicosia is a city in almost the middle of Sicily, set on a mountain.
perhaps reponendo*
perhaps sopiretur*
eidem*
perhaps peragrando*
perhaps tamen*
i. e. cum dormiret*
CHAPTER V.
A continuation of the miracles done at the sepulchre, or by the Blessed man's patronage.
[ ] Impediments of speech or of the mouth, Robert of Guirrisi, of San Mauro, had lost his speech, but coming to the Saint, he recovered it.
Dionysius of Aloysius, of Palermo, suffered an intolerable pain in his throat; from which pain he could scarcely eat, nor open his mouth. He feared to come into the hands of physicians, lest something worse should befall him. Coming at length to Polizzi to the altar of blessed Gandolphus, and approaching it, he is there seized by sleep; and blessed Gandolphus, appearing to him as he slept, said: Rise, open the mouth which the Lord fashioned for Himself unto the praise of the Lord, not for blasphemies, but for the praise of the name of Jesus Christ and of the Lord who created thee. And so the said Dionysius, rising and opening his mouth, ate and drank, feeling no pain in his mouth, but, praising God, he departed rejoicing.
Mary of Oliverius, of Taormina a, being as it were dumb and unable to eat, trembling in her whole body, coming to the Saint's sepulchre, was healed.
[59] and other infirmities taken away. Henry of Bonafata, of Polizzi, having a certain infirmity, could not be healed[*] by any medicines; yet coming to the sepulchre of blessed Gandolphus, he found himself whole.
Victoria, a woman of Mistretta b, held by a certain infirmity in the mouth, coming to the sepulchre of the holy Man, and praying there a long while, was healed.
[60] a certain blasphemer first punished, then, repenting, healed: John of Sophia, of Polizzi, a shepherd of sheep, when he heard his companions speaking of blessed Gandolphus, began to mock a little and to say: For the sake of gain is this feast made. And when it was enjoined upon him that he should take a certain ram, and he, turning himself to take it by the legs, suddenly the ram fixed its horn in his nostrils. And so, his nostrils being pierced almost to the brain, from that part blood[] flowed out in exceeding abundance like a river. But his companions, remembering blessed Gandolphus, began with a loud voice most devoutly to invoke that Saint. And one of those companions, to stop the nostrils running with blood (because the said John seemed to be expiring), applied a band[] to his nose; and suddenly at the invocation of the Saint the blood ceased, nor did he find the band which he had set on him touched with blood in the nose. But the nose of the said John remained so twisted that it could not be straightened until that shepherd should come to the Saint's sepulchre. And the said John came to the sepulchre of blessed Gandolphus, and praised God in the blessed Man, and was healed.
[61] Brother Peter, son of David the Jew, had a cancer in his nostrils; a cancer of the nose healed. in whose nose there grew fistulas with crusts, and his nostrils with the upper lip were so putrefied that both were closed for four months; on account of which infirmity he could not breathe out. He vowed himself at length to blessed Gandolphus, and immediately there fell from his nostrils those little crusts or scabs, and he began with his nostrils
to breathe, of which he was healed.
[62] Joannuccius, son of Ali Francus, an inhabitant of Corleone, Those labouring under swellings, twelve years old, born with scrofula, being led by his mother to the sepulchre of the blessed Man, was healed.
Rosa, daughter of Job, of Nicosia, having swellings or scrofula for the space of nearly six months, like two eggs, coming nevertheless to the sepulchre of the blessed Man, was healed.
Calvina of Gulganus, of Randazzo c, having scrofula for the space of seven years, coming to the sepulchre of the blessed Man, was healed.
Francisca of Marina, of Caltagirone, having scrofula for the space of nearly six months, coming to the sepulchre of the blessed Man, was healed.
Perna of Bucchivilleri, having scrofula for nearly four years, coming to Bl. Gandolphus, was healed.
[63] Matthew of Camarata, a citizen of Palermo (from a certain bleeding d his arm was so contracted with various afflictions of the arms that he could not stretch the fingers of that left arm to his mouth to be able to eat), coming at length to the sepulchre of blessed Gandolphus, and praying there a long while with devotion and tears, rising at last from prayer, was healed.
Anthony of Casa, of Castrogiovanni, having a withered arm for the space of eight years, coming to the sepulchre of the Blessed man, was healed.
Abinati, of Palermo, unable for pain to raise his arm for the space of two years, coming to the sepulchre of the blessed Man, was healed.
Paganus of Sabbato, a citizen of Palermo, having his right arm withered and contracted from birth, coming to the sepulchre of the blessed Man, was healed.
Raynald of Andrew Cannata, an inhabitant of Monreale, having his left arm withered for the space of twenty-five years, coming at length to the sepulchre of the blessed Man, was healed.
Recupus of Poggibonsi, an inhabitant of Palermo, having a very strong pain in his right arm, coming at once to the blessed Man's sepulchre, raised his arm, and the pain ceased.
Jacobinus, of Corleone, son of John Vulpe, with a contracted arm for the space of 14 years, coming to the Blessed man's sepulchre, received full health.
Joanna, a woman, wife of Francis of Taberna, an inhabitant of Caltanissetta, with both arms withered, could not help herself; but coming to the Saint's sepulchre, she obtained entire health.
[604] Manzonius, son of master Marinus the goldsmith of Palermo, and other evils, withered in the right arm for eleven years, coming to the sepulchre of the blessed Man, was made whole.
Two sisters, daughters of Robert of Rayla, an inhabitant of Bicari, one of whom had her left arm withered for twelve years, and the other had her left side withered and humped, coming, returned[*] healed to their own homes with joy.
Matthew, son of Richard of Sutera, an inhabitant of Bicari, with his arm and twisted foot contracted for the space of nine years, coming to the sepulchre of blessed Gandolphus, returned to his own house with entire health.
Campaninus of Gordo, an inhabitant of Castrogiovanni, having for the space of one year his left arm withered, so that he could not raise it above his head, coming, was healed.
Thomasius, son of Richard of Castrogiovanni, having his left arm withered for the space of four years, coming, was healed.
Angelonus, son of Mabilia, an inhabitant of Bicari, having a withered arm for the space of five years, coming, was healed.
[65] are healed. John, son of Margaret of Puntorno, an inhabitant of Hieracium, having his right arm withered for the space of five years, coming, was healed.
Nicholas of Gancio, priest, suffering a trembling of the hands for the space of two months, coming, was healed.
Amphusus, of Palermo, withered in the arm for the space of twelve years, coming to the sepulchre of the blessed Man, obtained health.
Nicholas of Abbate, an inhabitant of Palermo, remained withered in the arm because of a certain evil sorcery done to him; and coming to the sepulchre of the holy Man, was healed.
Calide Romatica, of Caccamo, having a rheum in her right arm, so that she was unfit for every work for the space of four years, coming to the sepulchre, returned whole with joy.
Andrew, son of Constantina, of Palermo, having his left arm withered for the space of nine months, came, and was healed.
Jordanus, of Caltagirone, was so useless in his arm that he could not raise it above his head. Coming to the blessed Man, he was healed.
Philip, of the city of Ipsigro e, having his left arm withered, coming, at once raised it.
Ricca, a woman of Gratteri, trembling in hands and head for the space of four years, coming, was healed.
Rosa of John Bartholus, of Gratteri, powerless in her left arm for five years, coming to the sepulchre of the blessed Man, was at once healed.
John of San Filippo, of Comiso f, withered in arm and foot for eleven years, coming to the Blessed man, received entire health.
John of Assero, withered in his left arm for nine years, coming to the Saint, carried back health.
William, of Gratteri, having a withered arm from birth, was healed by the merits of blessed Gandolphus.
Rogerius, of Palermo, powerless in his left arm, coming to the sepulchre of the holy Man, was healed.
Bartholomew of Godfrey, of San Filippo g, having a most savage abscess in his right arm, coming, was healed.
John of Chiachritella, an inhabitant of Hieracium, was so tormented by a very strong pain of the kidneys that for the space of one year he could not raise himself; but coming to the Saint's sepulchre, he carried back entire health.
[66] Marinus of Faustia, of Palazzo Adriano h, suffering an iliac infirmity for the space of eighteen years, coming to the Blessed man's sepulchre, was healed.
Peter Pittinarius, of Randazzo, withered in one side for a month and a half, could not help himself by the aid of physicians, An evil of the bowels, pains of the side and kidneys taken away. but coming to the sepulchre of the blessed Man, he was made whole.
Master William of Caltavuturo, an inhabitant of Polizzi, so withered in one side that he could not move without help, but coming to the sepulchre, was healed.
Rogerius of Primo, of Polizzi, for a month could not raise himself for pain of the kidneys; but coming to the sepulchre of the blessed Man, he raised himself without any pain.
Rogerius Leonardi, of Mistretta, burdened with an infirmity of the belly, coming to the blessed Man's sepulchre, was healed.
Gratia Mundi Marsagula, of Palermo, wearied for three months by a flux of blood, coming to the sepulchre of the Man of God, and praying there long, found herself whole.
Contissa of Sarra, of Palermo, suffering a flux of blood for the space of seven years, coming at length to the blessed Man, was healed i.
[67] Philip of Supparella, of Alcara k, for twelve years could not pass water without blood, Those labouring under stones, nor pass a stone; but coming to the Blessed man's sepulchre, he suddenly passed twenty-five stones, and was whole.
Peter Dulcinus, of Randazzo, afflicted for nearly four years with the stone, and also unable to pass water without blood. Yet coming to the Blessed man's sepulchre, and prostrating himself upon it with a cry, suddenly pain seized him; and while he was tormented with pain of the bowels and kidneys, the desire came upon him to pass water. And when he wished to pass it, he passed a most hard stone stained with blood; and rising at length, he received entire health.
Bartholomew Sicillinus, an inhabitant of Bizini, labouring for eight months with the trouble of the stone, was healed by the merits of the blessed Man.
Henry of Lazarus, of Corleone, was likewise healed of the trouble of the stone of four years.
Joannutius, son of Gattancus Bonasia, of San Filippo, was delivered of the same trouble of nine months.
John, son of Matthew of Licata, an inhabitant of Palermo, was cured by the Saint's merits of the same infirmity of one year.
Paul of Matthew Grandinellus, of Petralia Soprana, of three years.
Gistanus, of Nicosia, of four years.
Master Henry of Pinnica Falcer, of Palermo, deaf and ruptured for fifteen years.
68] John of Chiaramonte, of Palermo, ruptured for three years. [and herniaPhilip, of Nicosia, for three years.
Gerard of Zannot, of Randazzo, for nine years.
James Destanoliva, of Palermo, for four years.
John of William, of Gratteri, for four years.
Parisius Belihomo, for two years.
John of Alcimus, for three years.
James Riccius of Caccamo, of Corleone, for one year.
Alaymus of Anselm, of Bivona l, for nine years.
William Gualvagnus, of Caltagirone, for five years.
The son of Perna Salvagerius, of Agrigento, for three years.
Peter of Nicholas, of Agrigento, for ten years.
Philip of Nicholas of Grinaldus, of Palermo, for two years.
John of Miles, of Agrigento, for one month.
Rogerius of Matthew of Astarus, of Palermo, for six months.
William of Nicholas of Matthias, of Randazzo, for four years.
Joannuccius of Peter of Calabria, of Nicosia, for one year.
Peter of John, of Corleone, for a year and a half.
Stephen of Nicholas, of Palermo, for three months.
The son of Matthew of Spagnolo, of Polizzi, for two years.
The son of the daughter of Dente of Osso, of Polizzi, for two years.
Andrew of Donzella of Fisaulæ, for eight years.
Frederick of Simon of Mattiniechio, of Polizzi, for three years.
[69] are healed Nicholas, son of Pirilus of Castelbuono, of Polizzi, for one year.
Philip, son of Michael of Realis, castellan of Polizzi, for two years.
Simon of Nicholas Charellus, of Ciminna m, for a year and a half.
Matthew, son of Nicholas Costa, of Polizzi, for two years.
Matthew, son of Stephen the Greek, of Polizzi, for two years.
Nicholas of Andrew, of Polizzi, for three years.
Doniastra, wife of Nicholas the physician, of Syracuse n, for six years.
Bartholomew of Nicholas of Princus, of Ciminna, for one year.
Petronius of Guarinus, of Ciminna, for two years.
Gualterius of Ferrusius, of Petralia Soprana, for three years.
Andrew of John the Lombard, of Sperlinga, from birth.
Nicholas Bellebone, of Caccamo, from birth.
Orlandus Furianus, for five years.
Philip, of Caltanissetta, for three years.
Nicholas Caputius, of Randazzo, for fifteen years.
Philip of Heradius, for nine months.
James Murator, of Petralia Sottana, for one month.
Master Baldus, of Trapani, for eight years.
Philip of Ricomanda, of Mistretta, for four years.
Jacobinus of Polizzi, of San Mauro, for two years.
Orlandus of John Buttarus, of Caccamo, for twenty years.
Castronovus of Pinsali, of Montemaggiore o, for many years.
Millorus of Marisia, of Sperlinga, for four years.
Venutus William of Bonnavirus, for ten years.
[70] very many are healed. Philip Bonsignore, of Castrogiovanni, for seven months.
Nicolettus of Raynald of John Cassus, for four years.
Conrad of Richard of John Narus, of Petralia, for eight years.
Juncta of Thomasius Caldarinus, of Castrogiovanni, for eleven years.
Pirellus Buzellus, of Caltanissetta, for four years.
Jacobinus of Andrew, of Antiochia [p], for three years.
Joannutius of Raya, of Randazzo, for four months.
The daughter of Peter of Mancialardus, for one year.
Nicholas Guercius of Luppinus, for many years.
Philip Collisorta, of Camerata, for four years.
William of Nicosia, for twelve years.
Andrew of Rogerius of Ferrum, of Polizzi, for eight months.
Rogerius of John of Copetta, of Randazzo, for one year.
Ambertus of Philip, of Randazzo, for two years.
Bertholinus John, of Corleone, for one year.
Joannutius of Tancred, of Bicari, for one year.
Simon of William of Giraldus, of Palermo, for six years.
Joannutius of James Maronnus, of Corleone, for one year.
William of John of Capizi, of Castrogiovanni, for twelve years.
Pironnus, son of Richard of Taverna, for four months.
Nicholas of Angelinus, an inhabitant of Galati [q].
Andrew of Prozettus, of Castrogiovanni, for nine years.
Julian of Naro, for one year.
Andrew John, of Palermo, for four months.
Jacobinus of John Visus, of Catania, for two years.
William of Randazzo, for twelve years.
NOTES.
p. No Antiochia have I found in Sicily. Perhaps that man was a stranger and was staying in Sicily.
q. Galati is reckoned among the towns of Sicily by Caraffa. But two are here set down together, distinguished by name and native place, both of whom seem to have been healed.
sanari*
sanguis*
i. e. sudarium* (a napkin)
redierunt*
CHAPTER VI.
A continuation of the same miracles.
[ ] Of the legs, Bartholus, son of Augustara, of Castronovo, having a withered leg for the space of eight years, came to the sepulchre of the blessed Man, and, praying with tears, there obtained health.
Matthew of Mancarella, of Caltabellotta a, having his legs exceedingly swollen for the space of four months, coming to the Blessed man's sepulchre, was healed.
Nicholas of Iragium of Jardinelli, priest, suffering a very great infirmity in his leg for the space of seven months, could not support himself with a staff. Coming at length, he was healed.
James of Randazzo, of Polizzi, suffering a horrible wound in his left leg for the space of nine years, coming, was made whole.
Guidottus of Milan Lamericus, of the city of Palermo, having his legs swollen for four years, coming to the sepulchre, was made whole.
Maynectus of Majorana, of Randazzo, suffering a cold gout in his right leg, coming to the Saint's sepulchre, was healed.
Susanna, a woman of the hamlet of St. Gregory, suffering an infirmity in her legs for five years, coming to blessed Gandolphus, was healed.
Nicholas Formarius, of Caccamo, suffering a rheum in his left leg for twenty-five years, coming to the sepulchre of the blessed Man, was healed.
Jorlandus of Canuscetta, of Gratteri, suffering a rheum in his left leg, coming to the Saint's sepulchre, was healed.
Andrew, son of John Mantonus, of Polizzi, limping for one year, coming to the sepulchre of the blessed Man, was perfectly healed.
[72] of the feet, Joannutius, son of Gorbus Sala, an inhabitant of Grutticello b, coming to the sepulchre of the blessed Man with a twisted foot, was straightway made straight.
William, son of Laurence of Cephalus, a citizen of Palermo, lame for three years, coming with his mother to the Saint's sepulchre, was at once healed.
The son of Nicholas of Gemma, of Polizzi, having one foot longer than the other from his birth, coming to the sepulchre of the Servant of God, obtained his feet made straight.
Seraphina, a woman of John Cassata, of Collesano c, having for nine years her right foot twisted and bent, coming, was healed.
William Garbetta, of Caltagirone, having swollen feet, but coming to the Saint's sepulchre, was perfectly healed.
Andrew Salinellus, of Gangi d, could not raise himself for three years. Coming at length to the Saint's sepulchre, he raised himself.
[73] of the knees, Jacobinus of Medica, of Caccamo, suffering a painful rheum in his knees for the space of six years, coming to the sepulchre of the Servant of God, was healed.
Henry, son of John Taravellus, an inhabitant of Capaci e, having a rheum in his knees for 5 years, coming, was healed.
[74] Cantissa, a woman of Corleone, trembling in body for nearly two years, of trembling and palsy, coming to the sepulchre, was healed.
Bella of Caltagirone, trembling in the head for nearly six years, coming to the sepulchre, was healed.
Margaret of Troina, wholly trembling in body for the space of two years, coming, was made whole.
Ventura of Master Salamon, of Palermo, shaking with a trembling of the body for thirty years, coming, was healed.
Flora of Drisia, of Castrogiovanni, wearied for five years with a trembling of feet and hands and head, and with the disease of palsy, coming, was healed.
Agnesia of Perna, of Corleone, palsied for three years, coming to the Saint's sepulchre, was perfectly healed.
Divitia of Sparsia, of San Filippo d'Argirò, trembling in body for nearly eight months, so that she was unfit for every work, coming to the sepulchre of the holy Man, was perfectly healed.
Venturina, a woman of Randazzo, suffered palsy for four years. Coming at length to the sepulchre of the Man of God, she was perfectly cured.
Margaret of Surianus, of Caronia f, wearied for one year with a trembling of the body, coming to the church of the blessed Man, was healed.
Miralla, a woman of Troina, wearied for eleven years with palsy, when the Saint, appearing to her in sleep, had said, Rise, she at once rose and found herself perfectly whole.
[75] Stephen of Catania, of Caltanissetta, dropsical for nearly seven years, of dropsy, coming to the sepulchre of the blessed Man, was healed.
Stilla, daughter of John of Percus of Biviano, dropsical for fourteen years, coming to the sepulchre of blessed Gandolphus, was perfectly healed.
[76] Muscata, a woman of Crivarus, of Hieracium, being contracted for the space of twelve years, could not move herself; of contraction of the limbs, but coming to the sepulchre, she was healed.
The son of Matthew Spitalera of Luppinus, wholly contracted in body and humpbacked, coming, was healed.
Roma of Frondutus, of Hieracium, was so weakened in her limbs and contracted that she could not rise from her bed; but coming, she was healed.
Silvia of Caltabellotta was so bowed down with a hump that she never could look upward. Coming at length to the sepulchre, she was healed.
Sabella of John the Lombard, of Mazara, was so contracted for seven years that she could in no way recover. Coming at length to the sepulchre of the blessed Man, she was healed.
Susanna of Trovilæ, lying contracted in bed for two years, coming to the church of Bl. Gandolphus, found herself whole.
Rogerius, son of Nicholas Malandrinus, of Raccuja g, broken in body for seven months, could not raise himself; coming, he was healed.
Mabilia of Regina, of Palermo, wholly broken h in the kidneys for fourteen years, coming with devotion to the Saint, was healed.
[77] Joanna of Pintaguerra, of Polizzi, suffering a fistula in her shin for fifteen years, of fistulas, kept a dressing bound upon it[*]. And while she prayed upon the Blessed man's sepulchre, she heard the Body of Christ being praised at the high altar; and while she adored it, and asked Christ for her health, the cloth with which her shin was bound fell of itself miraculously; and the said girl found herself whole of the fistula.
Jacobina, daughter of Guido, a citizen of Palermo, having a fistula for five years, coming to the Blessed man's sepulchre, was healed.
Dulcimagna, of Palermo, having a fistula for three months, coming with devotion to the Saint's sepulchre, was healed.
[78] of rheums; John Sautisi, of Castronovo, suffering a very great rheum for six years, coming to the sepulchre of blessed Gandolphus, found himself whole.
Rosa of Panzica, of Caltanissetta, wasted in her whole body with rheums, betaking herself with devotion to the Blessed man's church, was healed.
Novella, a woman of Nicosia, was wholly afflicted with rheums; and coming to the Saint's sepulchre, she was perfectly healed.
Antoninus of William, of Messina i, withered with rheums in both arms and legs for the space of five months, coming to the sepulchre of the Man of God, was healed.
[79] and the evils of other diseases taken away. Rosa of Nicholas of Lumina, of Nicosia, having twisted hands, coming to the sepulchre and praying with tears, was healed.
Richarda Prena, of Palermo, suffering a shameful infirmity — namely, that that organ in which the embryo is received, which by another name is called the womb, came out of its vessel like a cucumber — for two years, coming to the Saint's sepulchre, was healed.
Peter of Chundrisi, an inhabitant of the hamlet of Bolus k, having a very dry abscess under his armpit for five months, coming, was healed.
Peter of Gancius, of Polizzi, having an abscess in his belly of the size of a loaf, coming, was healed.
Calzaranus of Baldus, of Palermo, in a fever for seven days, and vowing himself to blessed Gandolphus, namely to come to him, at once rose up whole.
Laurence, son of Nicholas of Guccius, of Caltavuturo l, suffering a shameful infirmity — namely, that his bowel came out through the lower parts, and could not be put back inside for eight or ten days; and this he suffered for the space of two years, though many medicines were applied to him. Coming[*] at length to the sepulchre of the blessed Man, the bowel returned to its first place, and he was perfectly healed.
Sibilia of Austerinus, of Hieracium, was so weighed down from her birth with pain of body that she could not raise herself; and coming, she was healed.
Jacobina, a girl of Gangi m, withered in her side from birth, was held useless for every work; coming at length, she was healed.
Richard, of Licata n, labouring under continual fevers, having a little earth of the Saint's tomb carried to him, and drinking it mixed with water[*], at once rose whole from his bed.
Benedict, brother of the said Richard, of Licata, being as it were at his last, when he could not invoke blessed Gandolphus with his mouth, cried out in mind with deep sighs; and suddenly (as God willed), rising from his bed, he found himself whole.
Pannutius, of Licata, shaken with an infirmity, lying long in bed, betook himself to the invocation of the Saint; and, having obtained health entirely, he visited the holy relics.
A boy of thirteen years, of Trapani, he cleansed of leprosy.
Adam, of Licata, offered his son to a certain Friar Minor, that he might ask blessed Gandolphus for his health. And while the friar poured out prayers for the boy before the altar, of the ruptures of the bowels
the said friar[*], suffering the said infirmity, was made free.
Rubert, of Licata, suffering a savage fistula in his leg, when he could not be healed by any temporal remedy, fixing to the ulcer, in place of an ointment, threads smeared with earth from the holy Father's tomb, was suddenly healed.
[80] The Lord deigned also to show many miracles through His Servant Some miracles not published: the time at which the preceding ones were done. which for two causes have not been written in this book: one of which is, that weariness may not be bred in the reader; the other, that healed persons do not publish hidden infirmities, shameful in the telling. And these are: four which he did in his life, twenty-three which he did after his death, two hundred and thirty-eight o after the translation, from the tenth of May to the whole of the month of August immediately following, in the third Indiction, in the year of the Lord 1320. And two others [p] in the year of the Lord 1322.
NOTES.
p. These are the two later ones. Certain more recent ones from the processes I shall give below.
in ipsa*
Cum veniret*
perhaps aqua* (water)
perhaps puer* (the boy)
APPENDIX
OF THE CULT, THE RELICS, AND THE MORE RECENT MIRACLES.
Gandolphus, confessor, presbyter of the Order of St. Francis, at Polizzi in Sicily. (B.)
BY J. S.
CHAPTER I.
The twofold yearly festivity of the Blessed man, with great solemnity and concourse of the people: other things wont to be done through the year in the Blessed man's honour.
[ ] The Blessed man's chief festivity, constantly The Life given at n. 39 testifies that in the year 1320, when the Blessed man's body was elevated, a twofold festivity of him was instituted. Of the chief one, on which the Blessed man's birthday, that is, the day of his death, is celebrated, transferred from the Paschal season to the month of September, the author speaks ambiguously enough, saying: The people of Polizzi ordained that it should be celebrated more solemnly on the third Sunday of the month of September, on the seventeenth day — namely, the chief feast. Wadding, from this passage I think, says: But his birthday is celebrated on the third Sunday of the month of September. But I am persuaded that the festivity is not celebrated on the third Sunday of the month of September unless it coincides with the 17th day of that month. For in the printed Process very many witnesses, juridically questioned, constantly and with concordant testimony assert that the festivity of Bl. Gandolphus has been celebrated from time immemorial on the 17th of September. So at p. 162 Joseph Tamburellus, priest of Polizzi and doctor of sacred theology, testifies that on the 17th of September yearly, by a most ancient tradition of Polizzi, that festivity was celebrated; and he adds that in his own time also, that is, in the year 1613, it is celebrated, and that no memory to the contrary is had. He testifies the same, that the Office is celebrated by all ecclesiastics, both secular and Regular, with a double rite from the common of a Confessor not a pontiff, with the Mass Os justi, etc. The same is testified at p. 167 by Thomas Sponsellus, likewise a priest of Polizzi, and at p. 173 by Francis Mistretta, doctor of both laws and priest of Polizzi, and by several others questioned in the same year, whose enumeration I omit for brevity's sake.
[2] The same things again were affirmed by other witnesses questioned in the year 1621, the first of whom is at p. 257 Laurence lo Ciraulo, priest of Polizzi, whom ten others readily follow with concordant voice in the same year, has been celebrated from the 14th century on the 17th of September: but on different days. They add that that festivity is everywhere believed to have been celebrated for more than three hundred years; and rightly, I think, because in the months of October and November of the year 1621, in which those witnesses were heard, one year more than three hundred had elapsed since the institution of that festivity. There is added the Bull of Pope Clement VIII, given in the year 1595, by which he grants plenary indulgences to those who shall devoutly visit each year the church of blessed Gandolphus of the city of Polizzi, of the diocese of Cefalù, on the feast of that same blessed Gandolphus, wont to be celebrated there on the 17th day of September, from first Vespers to the setting of the sun of that same feast, etc. These things, with which the Sicilian martyrologists agree, are altogether sufficient for us to understand that the Blessed man's festivity has always been celebrated on the 17th day of September, especially since in the whole printed Process I have found nothing by which it is intimated that that festivity was ever fixed on the third Sunday of September, apart from the ambiguous expression given above, which equally designates the 17th day of September, and which perhaps is to be expounded thus, that the people of Polizzi on the third Sunday after the elevation of the body chose the 17th day of September for the festivity. Further, it is not to be doubted that the people of Polizzi received from their bishop, who had departed after the elevation of the body, the faculty of appointing the day of the festivity. Besides, many witnesses in the Process assert that it is the opinion of the people of Polizzi that the festivity was not begun without the consent of the Supreme Pontiff. And indeed it is likely that James of Narni, bishop of Cefalù, who slowly and cautiously proceeded in the year 1320 to the elevation of the body, did nothing in that matter without consulting the Pontiff.
[3] Concerning that festivity of Bl. Gandolphus, always celebrated from all memory of men but it is celebrated with an Office from the common by all ecclesiastics, and never intermitted, very many witnesses named in the Process agree, with none opposing. All likewise testify that the festivity was celebrated with Mass and Office of Bl. Gandolphus, by the secular and Regular clergy. The witnesses heard in the year 1613 observe further that the Office has been from the common of confessors not pontiffs since the time when the council of Trent was received. They add that before the council of Trent a particular and proper Office of St. Gandolphus was in use. And a great part of this Office has been published in the Process at p. 209 and following. Part of one of the first antiphons I transfer hither: The solemnities of father Gandolphus are at hand: he is mighty and unceasing in wondrous miracles: he is a flower offered to the kingdom of Sicily. I omit the rest, both because the Office is mutilated, and many things seem to be printed with errors, and because they do nothing to confirm or elucidate the Blessed man's deeds.
[4] Further, to increase the celebrity of the festivity of Bl. Gandolphus there is added a solemn procession of a long train through the city, [and it is honoured with a solemn procession with the Blessed man's body, which also takes place] in which the Blessed man's body, as of the Patron, enclosed in a silver shrine, is honourably borne under a canopy, with many lights attending. For there go before divers troops and societies of seculars, then the religious Orders, then the whole clergy. And the canopy is carried and attended, with lighted tapers, by the chief men and the principal magistrates of the city. Of this solemnity of the procession, and of the vast multitude of people flowing together to the festivity from other places of Sicily also, the witnesses in the Process agree. But those witnesses who were questioned in the year 1613 add that a like procession with the Blessed man's relics is also held through the city at Pentecost, when the finding and elevation of Bl. Gandolphus is celebrated. But of that I find nothing in the testimonies of those who were examined in the year 1621. Nevertheless the most illustrious Stefano de Munyera, bishop of Cefalù, who in the year 1621, not only as ordinary but also as delegate of the Apostolic See, inquired into the cult of Bl. Gandolphus, confirmed not only the chief festivity but also that which is celebrated at Pentecost on account of the elevation of the body.
[5] on the feast of the translation: both festivities confirmed in the year 1621. For his letters, given at Polizzi on the 21st day of November, Indiction V, 1621, have thus in the Process at p. 334: A supplication having been presented on the part of the magistracy of the city of Polizzi, of the kingdom of Sicily, to the most holy Lord Pope Gregory XV, and a provision that the customary be done concerning the veneration of the servant of God Gandolphus, made by the aforesaid Most Holy Father at the City[*] of Rome on the 6th of April 1621; and the rights having been brought forward, set out in articles, and proved by the said magistracy, and by those staying before us at Polizzi for the aforesaid cause on account of the intimation made to them by us, to show the reasons by which the magistrates and peoples and clergy were moved to the veneration and public cult of the aforesaid servant of God Gandolphus; by which proofs and writings it is established that those things are true which were expressed in the aforesaid supplication presented to the aforesaid Most Holy Father: these having been seen and considered, the cause being known, we advisedly decree, acting in these matters both by our ordinary authority and by that delegated from the holy Apostolic See, that henceforth concerning the aforesaid veneration and public cult, the celebration of Masses, and the festivity on the 17th day of September, and on the feast of Pentecost, and on the other customary days, there be kept those things which have hitherto been kept by immemorial custom, already sufficiently shown, until another Apostolic mandate: commanding all our subjects that they so observe and cause to be observed, innovating nothing at all to the prejudice of the said immemorial custom and possession in which the aforesaid magistrates and clergy have hitherto stood. This ordinance was not only subscribed by the bishop, but also at once transcribed by notaries and strengthened with many subscriptions.
[6] But on the feast of the translation an Office does not seem to be said. From the said letters, then, we have it that the immemorial cult of Bl. Gandolphus has been confirmed by lawful authority; and that not only the chief festivity is approved, but also another wont to be held at Pentecost. Yet it is not added in the letters what was wont to be done at the Pentecost festivity in honour of Bl. Gandolphus. But we have already seen that his relics were wont at that festivity also to be borne with great splendour in a solemn procession through the city. But I have not found witnesses who asserted that an Office and Mass of Bl. Gandolphus were celebrated on the feast of the translation. The festivity of Pentecost stood in the way, I think, so that in the Office and Mass
anything of Bl. Gandolphus should be done. Yet it seems that at one time the feast of the translation also was honoured with an Office. Certainly in the Process at p. 211 many things are recited from the proper Office under this title: On the translation of blessed Gandolphus. And the first antiphon at Vespers has thus: Let us all rejoice in the Lord: let this assembly keep the festal day which the finding of father Gandolphus has given. Alleluia. These things seem to intimate that an Office of the translation was at some time recited, unless it was indeed composed but never brought into use. Gaetani in the Acts makes no mention of an Office of the translation, but says that a fair was instituted for that cause, writing thus: Then with great veneration the body of the blessed man Gandolphus was placed on the altar on the 15th of the Kalends of June, which day was sacred to the holy mystery of Pentecost. For that cause the people of Polizzi keep a fair yearly on those same days in memory of the holy Man. So indeed Gaetani; but in the year 1320 the Sunday of Pentecost was the 8th of May, so that it happened on the 7th of May, if it was done on the vigil of Pentecost, as Gaetani himself says it was done. Wadding expresses the time thus: This translation was made in the year 1320 on the Saturday of Pentecost, but it is celebrated there on the 2nd feria after Pentecost.
[7] Besides the two festivities already named, Bl. Gandolphus is honoured with some cult in each week also, Other things wont to be done in the Blessed man's honour, nay, on every day. This cult too was approved in the bishop's letters given above, since he orders that the accustomed things be kept, not only on the festivities but also on the other customary days. And what these are I shall briefly set forth. The witnesses examined in the year 1613 affirm with unanimous voice that in the chapel of Bl. Gandolphus several lamps are always kept burning, that Masses are celebrated there daily, and that on each Wednesday, that is, on the fourth ferias, a votive Mass of Bl. Gandolphus is sung, the city supplying the expense for it; and that after the Mass the Blessed man's relics are offered to the people to be kissed. These things very many witnesses attest, whose names I omit for brevity's sake.
[8] With equal or even greater consent the witnesses asserted that both in their own time to whose relics there is a great concourse. and from all memory of men there has been a great concourse of men to the sepulchre of Bl. Gandolphus, not only of the people of Polizzi but also of pilgrims, who commend themselves to the Blessed man's patronage; and that many votive gifts are offered in his chapel in testimony of benefits obtained by his intercession. The witnesses of the year 1613 add that in the supplications which are made on the rogation days a prayer of Bl. Gandolphus is also sung. Besides, these testify that in public necessities or calamities of their city the people of Polizzi have been wont to flee to Bl. Gandolphus as to their Patron, either by exposing his body in the chapel to public veneration, or by going out with it beyond the city after the manner of suppliants. The same observe that the relics of the same Blessed man are also carried to persons of the first rank when they are gravely sick; and this we shall see below, where the more recent miracles will be treated; and lastly that the name of Gandolphus is not rarely given to boys in the Blessed man's honour.
Annotataperhaps in Urbe* (in the City)
CHAPTER II.
The chapel of Bl. Gandolphus: his body honourably kept, and often visited.
[ ] The Blessed man's body, which is not entire, The Acts given at n. 13 teach that Bl. Gandolphus was buried at Polizzi in the greater church, which is sacred to the Most Holy Virgin Mary, as is afterwards said in the Miracles. He lay there buried in the earth about sixty years, as is believed (for concerning the year of his death we have no certain documents); and at last in the year 1320 the body was raised from the earth, at the command and in the presence of James, bishop of Cefalù, as the Acts have in chapter 3, but confusedly enough. Wadding judges that at that time the body was found entire without any injury. Into that opinion he was probably led from the Acts, in which, as I have already said, the finding and elevation are related confusedly enough in chapter 3. But I rather gather from the same Acts that the body was found not entire, but dissolved into bones. For when the diggers had uncovered the body, the clerics present asked the bishop, at n. 37, what was to be done concerning that same holy body which had been found; and he gave order that the whole body be sought out. And presently the body is said to have been found, not entire, but entirely; that is, all the bones of an entire body were found. And this exposition is abundantly confirmed from the Process, since none of the witnesses asserts that the body was entire or incorrupt when it was found, but all speak of the body as of separated bones. The same is sufficiently gathered from what is related at n. 44 concerning the attempt of those who strove to hide the sacred body, and who had already carried it outside the church. This very fact also shows that that precious treasure was not immediately after its finding guarded with so great a zeal as that with which it afterwards began to be preserved.
[10] it is kept in a chapel dedicated to him, It is established from the testimonies of many related in the Process that the body of Bl. Gandolphus has for at least some centuries been honourably kept in a particular chapel of the said church, which is dedicated to the Blessed man. But nowhere do I find at what time that chapel was consecrated to the Blessed man, or the Blessed man's sacred relics carried to it: for it does not seem to have been done at that very time at which the body had been found. But whatever be the case as to the time, it is certain from the testimonies of many that the chapel is called that of Bl. Gandolphus, and that it is twofold, namely the front or outer, and the inner. In the inner chapel the Blessed man's body is deposited in a marble tomb, in which is held enclosed a chest of silver, or at least clothed with silver plates, which contains the sacred relics. Some witnesses make the outer chapel again twofold. But whether we call it one or twofold, in it hang burning lamps, and many votive gifts offered to the Blessed man. In it also is an altar, on which the most holy sacrifice of the Mass is daily offered.
[11] which the bishop visited in the year 1621. A fuller description of the chapel is supplied by the Process, in which at p. 7 a visitation of the chapel and then of the body is related, made on the 18th day of October of the year 1621, which I transfer hither. On the 18th day of October, of the fifth Indiction, 1621, the most illustrious and most reverend lord, brother don Stefano Munyera, both for the discharge of his ordinary pastoral office and for the observance of the mandate of the holy Apostolic See directed to him at Rome on the 6th day of April 1621, came to the greater church of this city of Polizzi, attended by the clergy, the magistracy, and the nobles, and by his court and household; and, prayer being made before the altar of the Most Holy Sacrament, he celebrated the holy sacrifice of the Mass; and, this being finished, and the clerics, the magistracy, and the officials of the court, and others of the household of the same most illustrious lord bishop, and many of the people being refreshed with holy Communion, being clothed in pontifical vestments, he came to the chapel which is named that of blessed Gandolphus, set in the same greater church; and there, prayers being poured out to God, he gave order that a description be made of the said chapel, which consists of two chapels.
[12] A description of the outer chapel, In the first, which is called the front one, there is an altar becomingly adorned with a cross and candlesticks under a silken baldachin; and before it were burning lamps. And in that chapel there is an ancient likeness, painted on canvas, of the servant of God Gandolphus, of the Order of Minors of St. Francis, with his miracles round about it in the manner of small panels. In the first is the likeness of the said Servant of God praying before the Crucifix. In the second is the image of the said Servant of God preaching to the people. In the third is the same image receiving the most holy Sacrament of the Eucharist from a priest before the altar. In the fourth is the same likeness in the manner of one dead, and two bells which seem to sound of themselves, and two angels receiving his soul. In the fifth is a painting of the sepulchre with torches hung up, and with a concourse of peoples and of sick persons. In the sixth is painted the vessel with the jasmine, and a multitude of sick persons and of those harassed by unclean spirits. In the seventh is painted the solemn procession with the shrine under the baldachin. In the eighth is a painting of the Servant of God, of whom a woman seems to ask for the health of her son crushed by a horse. On the walls there stands first a great image of the said Servant of God, and of other persons bringing to him a woman whom by blessing he seems to deliver from the vexation of demons, with this inscription beneath the woman: "He delivers a woman greatly vexed by demons invoked by her for the practice of magic." The deliverance of this woman is related in the Acts at n. 45. So the prodigy of the jasmine is related in the Acts at n. 40. In the Acts also certain other things painted on the panels are related, as I shall briefly intimate in their places. But what is had concerning the boy crushed by a horse is not read in the Acts.
[13] And beside it is another small image of the said Servant of God, and of the panels hung in it before which someone appears kneeling, and the image of the Servant of God seems to touch his mouth with the hand, with this inscription: "To a dumb man having two tongues he granted speech" (in the Acts at n. 14). And beneath the said figure there is another small image of the Servant of God touching the nostril of a woman prostrate before his feet, on which is this inscription: "To a woman having a fistula in her nostrils[*] he appeared in sleep, and she rose from sleep whole" (in the Acts at n. 17). Likewise there is another likeness of blessed Mary above the altar, and before it is the vessel with the jasmine, to which a multitude of sick and blind persons and of those harassed by demons seem to run together, with this inscription: "The vessel in which was laid the wine with which the Blessed man's bones were washed brought forth jasmine, by which many are healed." Likewise also another small image of the said Servant of God blessing a boy crushed by a horse, and of the woman entreating him, with this inscription: "A boy as it were dead under a horse's feet he restored whole at his mother's prayers." This, since I do not find it in the Acts, I believe to be more recent. Then there follows another small image of the said Servant of God touching a sick woman on her little bed, with the following inscription: "He delivers a woman suffering a flux of blood for eight years." This too is perhaps new, since it is not had in the Acts with the same circumstances. And above it another small image of the said Servant of God stretching his hand over a kneeling woman, whose inscription says: "A certain woman blind in her eyes received light." Such a one is in the Acts at n. 21. And there follows another great image of the Servant of God, called by several persons, and coming to a sick man in his death-agony, with the parish priest standing by with a crucifix in his hands, and with women and a man weeping, with the following inscription: "He delivers a man in his death-agony at the last, who at once rises from his bed." This, with all its circumstances, I do not find in the Acts.
[14] And on another part of the wall there is a great likeness of the aforesaid Servant of God, on account of benefits granted through the Blessed man. preaching to the people and giving a sign to a multitude of swallows (in the Acts at n.
11). And there follows another small figure of an altar, and upon it certain bones, and behind two mattocks, and near the altar the likeness of a certain pontiff and of clerics, and above the altar a multitude of swallows. The finding of the body is expressed, related in the Acts at n. 37 and following. And above, on high, there is a great likeness of the said Servant of God dead, embracing the Crucifix upon a rough bed, and beneath his head two tiles, and above two angels receiving his soul, and behind two bells which seem to sound of themselves. It is the image of him dying. See the Acts at n. 12, where nevertheless nothing is read of bells sounding of themselves. This prodigy tradition adds, which whether it be certain enough I do not know. Not a few witnesses indeed in the Process assert the same. But they could know nothing beyond popular tradition. Likewise in the same chapel there are eleven panels hung up, partly old, partly recent, signifying certain miracles. On one there is a likeness of the Servant of God, surrounded with light and cloud, appearing to a sick man who entreats him, with the inscription of these verses:
Thou seest this sick man, whom a panting fever burns, Who, holding his soul, even now pours it forth into the air: While as a suppliant he vows a vow to Gandolphus, of his own accord He, being called, is at hand, and drives the disease from his body. 1599.
The figures set at the end intimate the year of the healing. And so this is one of the more recent miracles, to be related in chapter 3; such also is another which is subjoined. And on another panel is the image of a sick woman, to whom a sacred relic is carried with a multitude of attendants with lighted torches, and above them the images of St. Sebastian, of the Servant of God Gandolphus, of the Most Holy Sacrament, of Bl. Mary, of SS. Cosmas and Damian, and of saint Charles, with this inscription. The Italian inscription signifies the healing of the lady Anna Duarez, which will be related in chapter 3. It ends with these Latin words: In the year of the Lord 1616 she made a vow, and received the grace. Then it is added: And there are nine other panels with the likeness of the Servant of God appearing to several persons at prayer, religious, seculars, and sick, without inscriptions. Thus far concerning the front chapel.
[15] The inner chapel with its panels, Presently the author proceeds to the inner chapel in this manner: And in the other, inner chapel, which is closed in front with iron gratings, into which the same most illustrious lord bishop entered with his court and household, and with the reverend vicar of Polizzi, the secret magistracy, and the procurators of the said chapel: in which there is above a certain altar a marble sepulchre, carved on the inner part with the likeness of the said Servant of God dead, and beneath the likeness of him preaching to the people; and then his shrine borne in procession; and thirdly a carving of the sepulchre with a concourse of the faithful; and before the sepulchre itself lamps burning in a silver vessel. And the sepulchre itself is covered with a great silk which is called Damask, with golden fringes hanging, and with a great likeness of the Servant of God, bordered with golden threads and cloths. But on the hinder part of the sepulchre there is a wooden closure, painted in the manner of eighteen panels. On the first is the likeness of the said Servant of God in the act of dying. On the second is the likeness of the said Servant of God appearing to a lame man. On the third is the likeness of the same touching a sick man, with the following inscription, namely: "John of Caltanissetta, deaf for thirty years, is healed in his sleep by the Saint." It is related in the Acts at n. 50; but there he is called James, probably because at first the name had not been written in full. On the fourth is the likeness of a woman praying at the sepulchre, with this inscription: Contissa of Palermo, blind for the space of six years, is healed. (See the Acts at n. 53.) On the fifth is the likeness of the Servant of God appearing to a certain man at prayer, with this inscription: "Peter of Cundisi, having an abscess[] under his armpit, coming, is healed." In the Acts at n. 79 he is written Peter of Chundrisi. On the sixth was the image of the aforesaid Servant of God appearing to a certain lame man praying on a pallet, and kneeling at the altar[], with this inscription: "Matthew of Mancarella of Caltabellotta, having swollen legs, coming to the sepulchre, is healed. (In the Acts at n. 71.)"
[16] On the seventh is the image of the aforesaid Servant of God with this inscription: testifying to benefits, Saint Gandolphus. And beneath are the arms of a certain prelate, and the inscription: "To my most illustrious and most reverend lord, most worthy of honour, Felice Centini, Cardinal Priest of the holy Roman Church of Ascoli, Joseph Sponsellus, doctor of physic, of Polizzi, 1612." And beside it was the eighth panel with this inscription: "The likeness, expressed to the truth, of Saint Gandolphus, born in Cisalpine Gaul, in the town of Binasco, of the Order of Minors. Who, while he stayed at Palermo in Sicily, having gained a great name for holiness by meditation on divine things, by fastings, and by other afflictions of the body, when his fame grew abroad, judging that he must flee, and having obtained leave from his superiors, came (God so willing) to Polizzi, where, preaching the Gospel of Jesus Christ with great spirit, and illustrious for many virtues and miracles, he died piously and holily in the year of the Lord 1260, on the Saturday before the day of the Lord's Rising, thirty-four years after the death of the seraphic father saint Francis. His sacred relics were found by James of Narni, bishop of Cefalù, for the citizens of Polizzi, with signs bearing witness, in the year 1320, on the 17th day of May, John XXII being Supreme Pontiff, and Frederick II king of Sicily." On the ninth panel is the likeness of the Servant of God with jasmine in his hands, blessing a kneeling woman, and with this inscription: "Agnesa of Renna of Corleone, a paralytic, received health perfectly." (In the Acts at n. 74 it is written, Agnesia of Derna, etc.) On the tenth is the likeness of the said Servant of God, appearing to another man, with this inscription, namely: "Anthony William of Messina, withered in arms and legs, coming, is healed." In the Acts at n. 78, Antoninus.
[17] On the eleventh is the said likeness of the said Servant of God, in which the body is in a tomb closed with three keys. appearing to two kneeling persons, with this inscription: "Bartholomew of William of Bizini, labouring from a trouble of the head, is perfectly healed." This I do not find in the Acts. On the twelfth is the likeness of the aforesaid Servant of God, holding jasmine in his hand, and appearing to a woman touching her breast, and the inscription says: "Lombarda of Tropella of Polizzi, having a fistula in her breasts, coming to the Saint, is healed." (At n. 26 in the Acts.) On the thirteenth is the image of the same Servant of God, with a cross in his hands, doing penance in the desert. On the fourteenth is seen the aforesaid likeness, appearing to a certain kneeling priest. On the fifteenth is the likeness of the sepulchre, at which a woman appears kneeling, with this inscription: "Joanna of Sancte of Castronovo, suffering from gout, came to the sepulchre, and is suddenly healed." This is not read in the Acts. On the last is the likeness of the said Servant of God, appearing to a certain kneeling man, with the inscription: "Andrew of Salivella of Gangi, unable for three years to raise himself, is healed at the sepulchre." (In the Acts at n. 72.) Which closure is fastened with three iron bars, of which one key was kept with the said reverend vicar, another with the magistracy, and another with the chaplain. The writer of Tossignano, praised already before, at book 1, folio 103, writes thus of the preserved body: His body is honoured by the inhabitants with a special veneration. When I was at Polizzi in the year 1584, desiring to see that venerable body, kept under three keys, of which one the guardian of the convent holds, it was marvellous to see the crowd of men and women flowing together as soon as they had learned of it; who at the sight of so great a treasure beat their breasts, invoking the Saint, by whose merits the inhabitants gain great advantages. So he, attributing one of the three keys to the Guardian, who is not named in the Process among the three keepers of the keys. But it may be that one of the three was multiplied among several persons. But let us now see in what state the bishop found the sacred relics.
[18] [The tomb being opened, the Blessed man's body is carried about in a silver shrine,] And the most illustrious lord bishop, says the author, gave order that the said closure be opened. Which being unfastened, there was first found within a most ancient image of the same Servant of God of the aforesaid Order. Certain gilded and linen cloths likewise were found, and also a wooden chest, adorned within with cloth, in which is preserved a silver chest, upon which was carved the head of the said Servant of God, and around the chest the likenesses of the twelve Apostles, and of the Bl. Virgin Mary and the angel Gabriel, of holy Francis and holy Anthony of Padua. In which chest the magistracy and clergy agreed that there are preserved the relics and bones of the said Servant of God, which they have been wont hitherto to venerate, and which are honoured with pious veneration by the magistracy and the clergy and the people. And, at their devout urging, the most illustrious lord bishop gave order that the chest itself should be borne in procession through the city. Which command being received, a solemn procession was begun: first of the confraternities of laymen with their insignia, secondly of the Regulars, thirdly of the secular clergy. There followed the magistrates, bearing the poles of the baldachin, under which the chest itself was carried by priests; and around it very many boys unclothed, and nobles with lighted torches, all walking with heads bared, and all the clerics beseeching God with hymns and psalms. Then followed the same most illustrious lord bishop clothed pontifically with mitre and staff, with assistants vested, and after him a great and numerous people, walking devoutly and with head uncovered. And the procession being led round through the said city, it returned to the same greater church.
[19] which is then visited: the bones and other things found in the shrine. And the shrine, being brought in, was set down before the magistracy, the people, and the clergy; in which were found silken bags in which are kept the bones of the aforesaid Servant of God. In the first the bone of the head; in the second the greater bones; in the third the lesser bones. All which the said most illustrious lord bishop venerated and devoutly kissed; and the clergy and people the bag of the head, the reverend vicar holding it in his hands. There were also found in another bag writings pertaining to the said Servant of God… And the veneration being finished, all the bags of bones were laid back in the chest itself, which was again fastened and led in procession to its former place in the said chapel, etc. These things were written at the same time by a notary, who also at length enumerated the writings found in the same chest, among which is the Life reprinted by us. Certain others, likewise published in the Process, pertain to some preceding visitations of the same relics, which from them I shall briefly review in order.
[20] The Blessed man's bones formerly The first visitation related in the said writings is of the year 1523, whose Acts are read in the Process at p. 242. The chest was then opened, many witnesses being present, by Francis of Nicchio, vicar general of the bishop of Cefalù, in order that, as the Acts say, the present chest, almost destroyed and worn away by age, might be better and more fittingly adorned and beautified. And the chest being opened, he found his head wrapped in a distinct and separate linen cloth;
likewise the legs and arms bound together in a different little bag; the remainder of the aforesaid body preserved in another and different little bag; and all covered with a larger linen cloth. When he had surveyed all, he left the bones in their places, except the head, which he willed to be set in a silver form. Ottaviano Preconio, bishop of Cefalù, opened the same chest in the year 1579. He found, as the Acts have in the Process at p. 239, the head and the bones in different linen bags within the said chest, but he ordained that the head of the aforesaid body should for greater veneration be laid in its silver casing, existing at the top and at the head of the said chest, and that the aforesaid casing, where the said head was to be placed, should be closed in such a manner that it could in no way be opened. The aforesaid most reverend lord bishop ordained also that over the bags in which are the aforesaid bones there should be made other cleaner linen bags for greater reverence, etc.
[21] In the year 1590 Francesco Gonzaga, then bishop of Cefalù, afterwards of Mantua, inspected on various occasions. likewise opened the chest, as is read in the Process at p. 248. The cause of opening was that they wished then to do something with the Apostolic See for the canonization of Bl. Gandolphus: for a certain illustrious lady, Elisabetta la Farina by name, had left by her testament a notable sum of money to be spent for the canonization. And so the bishop willed, at the request of the magistracy of Polizzi, to seek in the chest for this end the writings concerning the Blessed man's life and miracles, and at the same time to visit the sacred bones. He found the writings just as they had already been found before. Of the bones found he says these things: Moreover in the same chest we found stored two little bags made of white cloth, in which are laid up the bones of the aforesaid Bl. Gandolphus; and also separately the chin of the said Blessed man covered with cloth. In the same chest we laid back the head of the same Blessed man, which we learned had been above the chest, within a silver head, not without danger of loss, etc. Again in the year 1597 Emmanuel de Quero, bishop of Cefalù, surveyed that sacred treasure, and found all the bones becomingly stored, and left them without change, as the Process has at p. 245. The same was done in the year 1607 by Martino Mira, bishop of Cefalù, as the Process testifies at p. 251. Again in the year 1614 the chest was opened, so that a copy of the Life might be transcribed by Philip Clariana, notary, from the authentic copy preserved in the chest, and that it might be handed over to the Fathers of the Society of Jesus, who were about to write the Lives of the Sicilian Saints at Palermo, as Ottavio Gaetani did. This is read in the Process at p. 228. There followed at last the visitation of the year 1621, already related at greater length; nor do I doubt that there were several others; but I should not be making a worthwhile effort if I investigated them all more scrupulously.
Annotataelsewhere naribus*
read apostema*
alteri*
CHAPTER III.
Ancient images, altars, churches, and cult in other places also: certain more recent miracles.
[ ] John Blandus, rural vicar and chamber canon of Polizzi, in the Process at p. 152 testifies in general that Bl. Gandolphus is held for a Saint not only at Polizzi and in the neighbouring places, but throughout the whole kingdom of Sicily also; [The title of Saint given to Bl. Gandolphus in many places: his ancient images, churches,] and he says that this is gathered from many ancient images painted with the title of Saint, such as he attributes to Palermo, Licata, and Castelvetrano. And by name he testifies concerning an ancient image preserved in the convent of the friars Minor of Polizzi, to which he attributed in the year 1613 an antiquity of nearly three hundred years, with this inscription: Saint Gandolphus. One transmitted to us with the other instruments I set forth here. The same man assigns several at Polizzi, and especially in the church of St. Nicholas, where the Blessed man is said to have died, and where the bells are said to have sounded of their own accord while he was dying. This prodigy is asserted in one of them there in Italian words, which I render into Latin: How St. Gandolphus died upon a bundle of faggots, and the bells were heard to sound. I have already noted that this prodigy is not read in the Life, so that perhaps it had its origin from the painting. Another witness, heard in the same year 1613, namely Joseph Tamburellus, priest of Polizzi, at p. 161 agrees concerning the title of Saint attributed to Bl. Gandolphus, and concerning the various images. But he adds that outside the city of Polizzi, on the public road toward Palermo, there stands an ancient church, which was then being restored, dedicated to the name of Bl. Gandolphus. Of this church, which was only half a mile from Polizzi, the first witness says that it is being restored in the name of St. Gandolphus, and that the Blessed man's image has been set on its altar. A third witness at p. 171 again clearly declares that that church had been dedicated to Bl. Gandolphus, and with him agree several afterwards heard.
[23] altars, in other The Prior of the convent of the Carmelites at p. 219 testifies that in his church outside the walls of the city of Polizzi there stands a painted image with a nimbus and this inscription: Saint Gandolphus. So at p. 220 the Guardian of the friars Minor Conventual testifies that in his church at Polizzi there stands a very ancient image of Bl. Gandolphus with a nimbus, and on an altar. Which, he says, I judge to have been painted, as appears from the antiquity of the painting and is gathered from the report of upright men, at the time when this church was built. And that it is a true likeness of the said saint Gandolphus is reported by common consent, as there is also a note of his name, set beside his hands, written in larger letters, in which is read: Saint Gandolphus. This is the same which is mentioned above. So near Licata in the chapel of St. John the Baptist of Jerusalem, as it is called in the Process at p. 222, there appears painted a certain very ancient image of a certain Saint of the Order of Minors Capuchin with a nimbus about the head, as other Saints are, blessing with the right hand and bearing a book in the left, with this inscription near the right shoulder, namely: Saint Gandolphus — as Emanuel Tauromina, vicar of Licata, testifies. At p. 224 Bonaventura de Sacca, Guardian of the convent of St. Mary of the Angels, of the Order of Minors of the regular Observance, existing at Palermo, testifies how in the said convent an image of Bl. Gandolphus is found with its own altar, and also on a tree on which the images of the Blessed of our religion are painted, he says, etc. In the same place at p. 225 the Fathers of the Order of Minors of the convent of saint Francis at Palermo testify how blessed Gandolphus of Binasco has always been venerated with that cult with which the Blessed are wont to be honoured, … in this happy city of Palermo in the church of St. Mary of Mercy, … where his venerable image appears painted together with his name, which, they say, we now judge in our own opinion to have been painted at the time when in those days he fell asleep in the Lord. So likewise also in our own church, on a certain wall beneath the choir near Holy Mary of Succour, … there appears an image like the former, on which the name is written, Blessed Gandolphus. And on the left horn of the high altar there stands an altar with an image dedicated to the Blessed man's honour. And lastly in the greater apse there stands more prominently, from a polished hand, … an image of the Blessed man also, etc.
[24] That there was a church of Bl. Gandolphus in the town cities of Sicily, and his cult at Castelvetrano, which is called Castelvetrano, and which is situated near Mazara, various witnesses affirmed at Polizzi in the year 1613. But we have the same more certainly and more distinctly from other witnesses who were questioned on the same matter at Castelvetrano itself in the year 1612, in the month of March, Indiction 10. For, six witnesses agreeing in the same, the church of the nuns of the Most Holy Virgin of the Annunciation had formerly been dedicated to Bl. Gandolphus, and had been called the church of Bl. Gandolphus; but afterwards, a monastery of nuns having been built there, when the church had been handed over to it, it had gradually changed its name, and instead of St. Gandolphus, as it was before called, it was then named of the Annunciation, or of the Most Holy Virgin of the Annunciation. The praised witnesses further assert that the festivity of Bl. Gandolphus was formerly celebrated in the said church with great solemnity, and honoured by a notable concourse of the people. They add that in the same church there is an ancient painted panel, in the middle of which is the image of the most holy Virgin, on the right that of Bl. Gandolphus, and on the left that of St. George; and that beneath the image of Bl. Gandolphus there is written: S. Gandolphus.
[25] Besides, five witnesses agree that it is an ancient tradition where he is believed to have restored speech to a dumb man, that Bl. Gandolphus dwelt for some time in that city, and there shone with miracles, and by name restored speech to a dumb man, and that for that cause he was held in the highest veneration. The testimonies, related in summary, may be seen more fully in the Process at p. 126 and following. But as regards the Blessed man's staying at Castelvetrano, that is not improbable, even though it is not asserted in the Life; for in the Life we have almost nothing concerning the places in which the Blessed man dwelt while he lived.
[26] [and to have done other miracles: speech obtained for a little girl at Caltavuturo.] There remain to be related some benefits of Bl. Gandolphus, to which we have gradually come, since by the testimonies of the inhabitants of Castelvetrano we have seen a dumb man there healed, or given speech. Some of those witnesses add other miracles also wrought there by the Blessed man; but they express none by name. This we can conjecture from their testimonies, that those who swore rashly or falsely by Bl. Gandolphus were severely punished. For they say that so great was the veneration and reverence of the Blessed man that, when anyone swore by Bl. Gandolphus, someone would at once reply in amazement: Hast thou sworn by saint Gandolphus, and hast not perished? In the year 1615 three witnesses also were questioned in the town called Caltavuturo, distant only some miles from Polizzi, as is read in the Process at p. 138 and following. There was a little girl of three years and nearly a half, Dominica by name, who had never spoken, but perpetually gnawed her tongue. Margaret, the girl's mother, widow of Dominic Græcus, with burning desire invoked Bl. Gandolphus, that he might obtain for her daughter the grace of speaking, or that by a saving death she might give up her soul to God. From that time, as the mother with two others testified on oath, she began little by little to speak, and was well and spoke excellently when those three gave the aforesaid testimony. That benefit belongs to the seventeenth century, as is sufficiently gathered from the date of the testimony given, but the year itself is not expressed.
[27] The Blessed man's miracles continued also in the 16th century: possessed persons I return now to Polizzi, where in the year 1613 four men of the magistracy of Polizzi in the Process at p. 3 affirm in general that the miracles of Bl. Gandolphus were always continued from his death to their own times. This I judge to be altogether true, although those benefits which happened after the year 1322 down to nearly the end of the sixteenth century seem to have been less carefully collected and committed to writing. Besides, various witnesses of those who gave their testimonies in the year 1621 testify in general that they frequently heard of sick persons healed and of possessed persons delivered by the patronage of Bl. Gandolphus. Some add that they not rarely saw, at the time of the supplication which is held twice a year with the Blessed man's relics, possessed persons brought to the shrine of Bl. Gandolphus, and delivered and
departing praising God, when they themselves were present at the supplication. Antoninus Bartucellus testifies in a more particular manner at p. 289 that about sixty years ago, that is, about the year 1561, he saw a man possessed by a demon brought in, who, standing near the shrine, gnashed his teeth and twisted himself in a very unwonted manner, and was pressed upon, and had foam in his mouth, and at last spat toward the shrine. But when the procession was ended, while the relics were being brought back to the church, the said man, entering the church, fell like one dead; but a little after he raised himself, praising God and Bl. Gandolphus, by whose patronage he acknowledged that he had been delivered from the vexation of the demon.
[28] several delivered by his patronage, The same witness relates the same circumstances of a possessed woman, whom he saw brought in at the supplication, and afterwards fallen down in the church and delivered, about forty years before the testimony was given, that is, about the year 1581. A third example the praised witness subjoins concerning Philippa la Perdicca, whom he says was either his niece or his kinswoman. He testifies that she was delivered in a like manner about the year 1601, asserting that he saw all things both before and after the deliverance of those three. These particular facts are confirmed by the general testimony of others concerning possessed persons frequently delivered. Wholly like the three related is the deliverance of another possessed woman, whom Laurence lo Ciraulo, priest, testifies at p. 262 that he saw. Nevertheless this again is another, because it must have happened in the year 1603, since he testifies that it took place eighteen years before the year 1621. Philip de Porcariis, in the same year 1621, on the 2nd day of November, testified another particular fact, which he relates at p. 310, and which I transfer hither in summary. The praised witness about the year 1611, on a certain evening about the third hour after sunset, found his maidservant, Gandolpha Campanara, so disturbed and gnashing her teeth that he believed her seized by a demon, as she herself also said. For which cause, with the help of his servant John Philip de Gregorio, he led her to the chapel of Bl. Gandolphus, where the body is kept, the lord Vincent Perdicarus, priest, being also summoned. He began in the name of God and of His servant Gandolphus to command the demon to go out. And after some delay the demon went out, he says, making so great a din that it seemed to that same witness to have burst the whole roof of the greater church. Yet another particular fact at p. 304 Leonard Selvaggio testifies concerning Margaret, wife of Marius Xiacchitanus, saying that it happened nearly five years before, that is, in the year 1616. The praised witness was at the yearly supplication, and there saw the said Margaret first vexed by a demon and then delivered.
[29] Mattuccius de Curatolo, a citizen of Polizzi, in the same year 1621, rain obtained in a time of drought. on the 30th day of October, being questioned, narrated on oath some particular benefits of Bl. Gandolphus, as the Process has at p. 299. The first was nearly sixty years past, so that it seems to have happened in the year 1561; the other nearly fifty-six years, and is consequently to be fixed in the year 1565. In each year there was a great scarcity of water in the month of May. For this cause a train of the people of Polizzi went out as suppliants beyond the city with the body of Bl. Gandolphus to obtain rain. And this grace on both occasions they obtained so quickly, through a sudden change of the air, that it was already beginning to rain before the whole train of suppliants had returned, as Mattuccius testifies, who says that he was present. The same man adds that he was present at a third procession of suppliants with the body of Bl. Gandolphus to the Capuchin Fathers, when the same scarcity of water was in the neighbouring places, so that the people of Caltavuturo came also in a long train to venerate Bl. Gandolphus. Again, before the procession was ended, rain suddenly fell, which the witness believed to be prodigious, because he perceived no cause of rain in the air. This he says was done about fifteen years before he testified, and for this cause it is to be fixed in the year 1606, in the month of May.
[30] Laurence lo Ciraulo, priest of Polizzi, in the year 1621, A Franciscan gravely sick, in the month of October, testified another benefit of the Blessed man, related in the Process at p. 262. Vincent de Martino, of the Order of Minors of the Observance, lay under a grave disease, and was despaired of by the physicians. The relics of Bl. Gandolphus are carried to the sick man, whom he invoked with confidence; and suddenly, the disease being driven off, he is well and recovered. For this healing he hung up a panel in the chapel of Bl. Gandolphus, as the praised witness observes, who says that he was present and saw him gravely sick and suddenly healed. And from the panel hung up I gather that it is the same healing which is related in the description of the chapel at n. 14, expressed in four verses, where it is fixed in the year 1599, which agrees with the words of one testifying in the year 1621 and saying that it happened nearly twenty-two years before.
[31] The healing of John de Ventimiglia, marquis of Geraci and prince of Castelbuono, as being famous and well known, very many witnesses in the Process have narrated, among whom the praised Laurence lo Ciraulo at p. 263 testifies that he was present, and the marquis of Geraci, the Blessed man's relics being brought, are healed. and saw him both gravely sick and suddenly healed, as soon as, the relics being brought, he had invoked the Blessed man. But since at p. 115 we have a Latin testimony written by a notary and subscribed by the marquis himself and his wife, when they came to Polizzi for that cause, on the 8th day of May in the year 1608, I omit for brevity's sake the testimonies of many, and from that one, superfluous matter being also omitted, I briefly relate the fact. The most illustrious and most excellent lord, don John de Ventimiglia, marquis of Geraci and prince of Castelbuono, being oppressed with a very great and most grievous infirmity, made a vow for his health to Bl. Gandolphus, whose relic he asked to be offered to him with the leave of the bishop of Cefalù. Which leave indeed being obtained, Francis Mistretta, then vicar of Polizzi, brought him the aforesaid relic with a very great company of priests and nobles of this aforesaid city. And, due reverence being made by the prince himself, he obtained by the intercession of Bl. Gandolphus the grace of his health from the divine Majesty; and he vowed, together with the most illustrious and most excellent lady, donna Dorothea, his most beloved wife, to betake himself in person hither to Polizzi, and to visit the shrine in which are laid the bones of the same Bl. Gandolphus. This happened in the year 1605, as is clear from the instrument partly recited and from the words of other witnesses. And the marquis came with his wife to Polizzi in the year 1608, and, leave being obtained from the bishop, John Blandus, vicar of Polizzi, opened the shrine for them, and they saw the Blessed man's relics: which relics indeed the aforesaid most illustrious princes kissed with all the reverence that is fitting; and they offered and presented to him a great silver lamperium (that is, a lamp), etc.
[32] A certain man delivered from a grave peril, then from a fever, Leonard Selvaggio, already praised above, at p. 303 relates a marvellous fact, in which he acknowledges the divine providence favourable to him by the patronage of Bl. Gandolphus, as he certainly believed and could piously believe. He was returning on horseback from Palermo to Polizzi, carrying with him some silver figures for the shrine of Bl. Gandolphus, and had companions likewise riding. But when he had come to a place where the road was twofold, one upper, the other lower beside the sea, and all his companions went on by the upper road, he wished to follow them and to compel his horse to keep the same road. But he could in no way bring the horse to go by that road, so that he yielded to the horse and let it go by the lower road beside the sea. Not long after, as he still went on, one of his companions comes up at a run and announces that nine companions who had kept the upper road had been taken by the Turks, and that he alone had escaped. Leonard therefore believed that it was by the patronage of Bl. Gandolphus that the horse would not obey, and that he thus escaped. The affair happened in the year 1606, that is, fifteen years before the testimony was given. After these things the praised witness subjoins another benefit received by the patronage of Bl. Gandolphus nearly twelve years before, that is, about the year 1609. He was then labouring gravely under a quartan fever, and, natural remedies being left aside, which he did not believe would profit, he implored with prayers the aid of Bl. Gandolphus, and suddenly felt himself perfectly healed.
[33] another from a grave infirmity, Another healing of the same year is testified by Laurence lo Ciraulo, the priest already praised, who accompanied the relics of Bl. Gandolphus carried to a sick man, and saw the sudden healing. The lord Francis Gagliardo, a citizen of Polizzi, lay pressed with a grave disease, and asked that the Blessed man's relics be carried to him. Having venerated the relics that were brought, and having implored the Blessed man's aid, he suddenly recovered, and in thanksgiving ordered four silver figures to be made, to be added to the shrine of Bl. Gandolphus.
[34] To the year 1611 there seems to belong a twofold benefit a boy first from the falling sickness, then from an impediment of speech, granted to Peter, a boy of Polizzi, son of Hortensius de Trapina, who asserted both on oath in the year 1613, and said that nearly two years had passed from the time when that little son of his laboured under the twofold defect. The boy laboured so gravely under the falling sickness that he could not stand upon his feet, and had been made like a ball. Physicians having been employed in vain, when the evil seemed incurable, his parents fled to Bl. Gandolphus. And so, when the train of suppliants was carrying the body of Bl. Gandolphus through the city, they committed the boy, naked after the manner there customary, to his nurse, that she might bring him to touch the shrine of the relics. This the nurse did, and felt the boy raise himself as soon as he had touched the shrine. The supplication being ended, the boy, carried home, when he was to be clothed with his garments, stood briskly on his feet and walked without any difficulty. That evil being taken away, another defect remained to the boy: for through some impediment of the mouth or throat he could not utter words, and when he wished to speak he was not understood. After some time, at the bishop's command, the shrine of the relics of Bl. Gandolphus was opened, the boy's father being present. He on that occasion took a small fragment of the red cloth with which the shrine was covered. Returning home, he tied that little scrap of cloth to his son's neck; and so the boy at once began to speak and to utter clear words, and he spoke perfectly and was whole when in the year 1613 his father gave sworn testimony concerning both facts. The whole matter is more fully narrated in the Process at p. 149.
[35] In the year 1612, on the night between the 27th and 28th days of December, a woman from gangrene, there was made a remarkable healing of Joanna Marrocco, a widow of sixty-four years, who by gangrene or a cancer had been brought to the utmost danger of her life. The healing was testified at the beginning of the year 1615 by Joanna herself, and she said that she had begun to labour under that evil, and had laboured, in the month of October two years and about three months before, until she was healed on the night between the festivity of St. John the Evangelist and that of the Holy Innocents. There is added the testimony of her daughter Beatrice Marocco, and of Peter de Præconio, surgeon-physician, who had vainly attempted to heal her as she laboured. The matter I deliver in summary from their testimonies, related in the Process from p. 118.
A cancer invaded the breast of the said Joanna in the month of October, and from it she was compelled to take to her bed and to employ physicians. These were Peter Precone, surgeon, and his son Gandolphus Precone, physician. Notwithstanding their care, the evil ever grew, and took over her whole breast, so that on the feast of St. John the Evangelist her whole neck also was swollen up to her mouth. The surgeon had already said that she could not be healed unless she were healed by that plaster which he had last set upon her breast. But neither did that profit; and toward evening on the festivity of St. John she believed herself near to death. She began therefore, two hours after sunset, to invoke Bl. Gandolphus with much lamentation, and continued this until nearly midnight. While praying she began to sleep, and, waking in the morning, she found that her breast was without the plaster; and, calling her daughter, she knew together with her that her breast was free of all swelling and was wholly healed. She gave thanks to the Blessed man; and, keeping her bed two days to restore her exhausted strength, on the third day she rose whole, and repeated her thanksgiving in the Blessed man's chapel as soon as she went out of the house.
[36] In the year 1613, in which these witnesses were heard, in the month of January Bl. Gandolphus granted another benefit to the lady Isabella Trabona, wife of the lord Philip Trabona, who was in most grave peril in childbirth, as is fully narrated in the Process from p. 142 by the testimonies of Agatha de Vizini, midwife, another from a grave peril of childbirth, who had stood by the woman in labour; of the lord Artalis Perdicarius, priest and brother of the said Isabella, who had brought the relics of Bl. Gandolphus to the woman in peril; of another who had accompanied them; and of Isabella herself, who had escaped the gravest peril of life. I contract the matter into a few words. So great was the labour of the woman in travail that the child, baptized beforehand by the midwife, had already died four hours before the coming of the relics, and the midwife knew no remedy to further the birth. Then the brother of the woman in labour came with the relics and laid them upon her as she invoked the Blessed man at the same time together with the midwife. This being done, she at once brought forth the dead child without difficulty.
[37] a boy from a hernia, In the same year 1613, on the feast of the Lord's Resurrection, a procession was held through the city with the relics of Bl. Gandolphus, because a new chapel had been built for him, into which the relics were to be brought. And on that occasion a benefit was obtained for John James Gallegra, a boy of three years, labouring under a most grave hernia, to whom for two years remedies had been vainly applied. His mother herself, the said Joanna Precone, carried the boy to the chapel of Bl. Gandolphus, and took care that he should be touched by the shrine of the relics carried to the chapel. And the boy, when he had been brought back home, was found altogether whole. This was testified in the same year by Vincent Lampsasona, doctor of medicine of Polizzi, and by Peter Anthony Trabona, as may be seen more fully in the Process at p. 147 and following.
[38] a boy brought to his last by a continual fever, In the year 1614, on the 17th day of September, on the very festivity of Bl. Gandolphus, Nardus, a boy of four years, the little son of Sanctus de Joanne, was healed when he seemed nearest to death, as in the following year the boy's father and mother testified on oath, from whose testimony the time is clearly gathered. Their assertions are related in the Process from p. 121, a summary of which I transfer hither. The boy Nardus laboured under a continual fever, and had already lost all sense on that night which precedes the festivity of Bl. Gandolphus, so that his parents believed that he would die that same night, and were already preparing what was needful for the funeral. As day dawned, the father betook himself to the chapel of Bl. Gandolphus, and prayed the Blessed man with tears for the health of his son. Then he took a little holy water, and asked the priest Matthew Bartucellus to touch that water to the relics of Bl. Gandolphus. When this had been done, he carried the water home at once, that he might give it to his son to drink. He tried to pour the water into the dying boy, but could not. Wherefore he poured some drops on the neck of the dying boy, who seemed to feel it. After a quarter of an hour, the father lamenting, the little boy unexpectedly asked for drink. And so the parents, kneeling together and invoking Bl. Gandolphus for the boy's health, and vowing a candle to this end, the father poured into him all that holy water which had touched the Blessed man's relics. Presently the boy was better, and within two or three days recovered altogether. For which cause with thanksgiving they fulfilled their vow.
[39] a maiden from pleurisy, The healing of Anna Duarez, done in the year 1616, the witnesses relate, and a panel hung in the Blessed man's chapel testifies to it, as was said at n. 14. Laurence lo Ciraulo, priest, who accompanied the relics of Bl. Gandolphus carried to her as she lay gravely sick, testifies at p. 264 that after the veneration of the relics and the invocation of the Blessed man she at once began to be better, and was perfectly healed. Peter Gabrieli, priest, agrees at p. 269, who carried the relics to the sick woman; but in his testimony she is called Joanna, perhaps by a typographical error. The inscription of the panel which was hung in the chapel on account of this benefit, turned from Italian into Latin in the Process at p. 10, has thus: The lady Anna Duarez de Figueroa, daughter of captain Duarez, being near the end of her life with great pain from pleurisy, forsaken by the physicians as one about to die, commending herself to our Lord God, to His most holy Mother, to the Saints present, and particularly to Bl. Gandolphus, when his relics were carried to her, venerating them, was suddenly much refreshed, and afterwards recovered, so that she gave infinite thanks to God our Lord, to His most holy Mother, to the Saints present, and to the glorious saint Gandolphus, to whom be perpetual praise.
[40] and lastly from a flow of blood from the nostrils. Philip de Porcariis in the Process at p. 311 relates on oath a benefit conferred on him nearly two years before, and therefore to be fixed in the year 1619. He was sick, and shed much blood from his nostrils, which he could stop by no remedy. And so, since he had a fragment of the old shrine in which the relics of Bl. Gandolphus had formerly been kept, he applied it to his face, imploring the Blessed man's aid; and immediately the blood stopped, and the sick man was perfectly healed. Thus far concerning the more recent benefits and miracles of Bl. Gandolphus. It is likely that others were added to these also after the year 1621, in which the inquiry was made by bishop Stefano. But those most recent ones, if any were committed to writing, have not yet come to our knowledge.