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VOLUME XIII - 1877-1878
of Saint John Bosco

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FATHER EUGENIO CERIA
FATHER EUGENIO CERIA (1870 · 1957)
already enjoyed the reputation of a dis-
tinguished scholar, author, and editor when
in 1929 Father Philip Rinaldi, Superior
General, asked him to continue the publi-
cation of the Biographical Memoirs, the
monumental work begun by Father John
Baptist Lemoyne. Father Ceria's qualifica-
tions had been enhanced by his personal
contact with Don Bosco during his forma-
tive years as a novice and a student of
Philosophy at San Benigno Canavese and
Valsalice. Don Bosco con Dio, published
in 1930 and now considered his master-
piece, is a penetrating and inspiring study
of his spiritual father.
By systematic and persevering effort Father
Ceria brought the Biographical Memoirs
to completion in 1939, his contribution
being Volumes XI-XIX. Other works fol-
lowed. Wh i le compiling the Annali della
Societa Salesiana in four large volumes
(1941-51), he published biographies of St.
Mary Mazzarella, the Venerable Father
Michael Rua, the Servants of God Father
Andrew Beltrami and Father Philip Rinaldi,
and many other outstanding Salesians.
Though advanced in age, he undertook the
collection and editing of the Epistolario di
S. Giovanni Bosco, in four volumes, two of
which were published before his death,
which occurred on January 21, 1957 at
the age of 86.

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~({!/~({!/~
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Don Bosco's Statue In St. Peter's, Rome
A Faithful Translation of the Original Expertly Done
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The
Biographical Memoirs
of
SaintJohn Bosco
by
REV. EUGENIO CERIA, S.D.B.
AN AMERICAN EDITION
TRANSLATED
FROM THE ORIGINAL ITALIAN
REv. DIEGO BoRGATELLO, s.D.B.
liditor-in-chiej'
Volume XIII
1877-78
SALESIANA PUBLISHERS
NEW ROCHELLE, NEW YORK
1983

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Th1PRIMI POTEST: Very Rev. Dominic DeBlase, S.D.B.
Provincial
New Rochelle, N.Y., January 31, 1983
Feast of St. John Bosco
Copyright © 1983 by the Salesian Society, Inc.
Library of Congress Catalog Card No. 65-3104rev
ISBN 0-89944-013-4
All Rights Reserved
Manufactured in the United States of America
FIRST EDITION

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WITH PROFOUND GRATITUDE
TO
THE LATE, LAMENTED, AND HIGHLY ESTEEMED
VERY REVEREND FELIX J. PENNA, S.D.B.
( 1904-1962)
TO WHOSE
WISDOM, FORESIGHT, AND NOBLE SALESIAN HEART
THE ENGLISH TRANSLATION
OF
THE BIOGRAPHICAL MEMOIRS
OF
SAINT JOHN BOSCO
IS
A LASTING MONUMENT

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vii
This Volume is Respectfully Dedicated
to
HIS EMINENCE CARDINAL RAUL SILVA HENRIQUEZ
Archbishop of Santiago, Chile,
In This His Forty-Fifth Year of Priesthood
A Loyal Son of Don Bosco
He Has Brought Honor to the Church
as
Educator, Builder of Peace
Defender of Human Rights
Proponent of Social Reform
and
Advocate of the Poor

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Editor's Preface
SAINT JOHN BOSCO, the central figure of this vastly
extensive biography, was a towering person in the affairs of both
Church and State during the critical 19th century in Italy. He was
the founder of two very active religious congregations during a time
when other orders were being suppressed; he was a trusted and key
liaison between the Papacy and the emerging Italian nation of the
Risorgimento; above all, in troubled times, he was the saintly
Christian educator who successfully wedded modem pedagogy to
Christ's law and Christ's love for the poor young, and thereby
deserved the proud title of Apostle of youth.
He is known familiarly throughout the world simply as Don
Bosco. 1 His now famous system of education, which he called the
Preventive System, was based on reason, religion and kindness,
and indicated by its descriptive name that, also in education, an
ounce of prevention is worth a pound of cure. He always sought to
place pupils in the moral impossibility of committing sin, the moral
disorder from which all evils flow.
To ensure the continuation of his educational mission in behalf of
youth he founded two worldwide religious congregations, the
Society of St. Francis de Sales (Salesian Society) and the Institute
of the Daughters of Mary Help of Christians (Salesian Sisters)
which today number more than 40,000 members conducting 2,800
educational institutions throughout the world.
To help in the difficult art of educating the young, Don Bosco
planned to expound his method of education in a book but,
absorbed as he was in the task of firmly establishing his two
religious congregations and in unceasing other labors, he had to
content himself with a simple outline of his ideas in a golden little
treatise entitled The Preventive System in the Education of Youth.
1Don is an abbreviation of the Latin do minus, master. It is used in Italy as a title for
priests; it stands for Father.
ix

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x
EDITOR'S PREFACE
Fortunately, the Biographical Memoirs of St. John Bosco are
ample compensation for a book which, if written, might have given
us only theories. These memoirs, a monumental work in nineteen
volumes, until recently reserved exclusively to Salesians and
published only in the original Italian, are now available in this
American edition not only to his spiritual children, devotees and
admirers, but also to all who are interested in education.
In these volumes Don Bosco is shown in action: not theorizing,
but educating. What he said and did in countless circumstances
was faithfully recorded by several of his spiritual sons, chief among
them Father Giovanni Battista Lemoyne. From the day he first met
Don Bosco in 1864 to his own death in 1916, Father Lemoyne
spent his life recording words and deeds of Don Bosco, gathering
documents,2 interviewing witnesses, and arranging raw material for
the present nineteen volumes of the life of Don Bosco, eight of
which he himself authored besides readying another volume for the
press before his death.
In the compilation of the Biographical Memoirs of St. John
Bosco, Father Lemoyne's primary sources were the Memorie
dell'Oratorio dal 1835 al 1855 (Memoirs of the Oratory from
1835 to 1855) written by Don Bosco himself, the diaries and
chronicles of various fellow Salesians who daily recorded what
Don Bosco said or did, numerous letters of the Saint, the Cinque
lustri di storia dell'Oratorio de S. Francesco di Sales (The
History of the First Twenty-five Years of the Oratory of St. Francis
de Sales) written by Father John Bonetti, S.D.B., and personally
checked by Don Bosco, the proceedings of the diocesan process of
beatification and other unimpeachable contemporary documents
and testimonies. Above all, Father Lemoyne, intelligent, conscien-
tious and well-informed, not only used reliable sources, but was
himself an eye witness. He recorded what he personally saw and
heard from Don Bosco. This enabled him to write a true history,
even though not according to modem critical methods. He
concerned himself principally with presenting chronologically his
vast selected material and therefore his narrative is somewhat
fragmentary and may lack scientific method. It is nevertheless true
history, even Volume I which deals mainly with Don Bosco's youth
2All the documents in the archives at the Salesian Motherhouse in Turin, Italy are now
being microfilmed and stored in the Don Bosco College Library in Newton, New Jersey.

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EDITOR'S PREFACE
xi
and the training he received from Mamma Margaret, his mother.3
When gifted writers and scholars of the future will produce a
critical biography of Don Bosco, the Biographical Memoirs will
still not be surpassed because Father Lemoyne lived at Don
Bosco's side, wrote what he saw and heard, and eminently
succeeded in giving us a living portrait of Don Bosco.
In editing the translation of the Biographical Memoirs accuracy
and readability were the goals we set. This was not easy and
occasionally, as regards the latter, we may have fallen short of the
mark. Nineteenth-century Italian does not readil¥ lend itself to an
agile version that strives to be an accurate translation and not a
paraphrase.
May the reading of these Memoirs portraying the life of a man
whom Pope Pius XI called "a giant of sanctity" inspire his spiritual
children, to whom this work is primarily directed, and all men and
women of good will to walk their own path of life in a spirit of
service to God and man.
FR. DIEGO BORGATELLO, S.D.B.
Editor-in-Chief
New Rochelle, N.Y.
June 5, 1965
124th Anniversary of Don Bosco's Ordination
3Cf. Francis Desramaut S.D.B., Les Memorie I de Giovanni Battista Lemoyne, Etude
d'un ouvrage fondamental sur la jeunesse de saint Jean Bosco, Lyon, 1962, pp. 411ff.

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Author's Preface
W bile secretary of state, Cardinal Nina was one day
asked by Leo XIII what he thought of Don Bosco. "Since Your
Holiness asks me," he replied, "let me say that I consider him not
just an ordinary man, but a giant whose arms have reached out to
embrace the whole world." 1 Quite so, and well said! History will
have no problem demonstrating that Don Bosco received from
heaven an extraordinarily vast mission in favor of not one single
nation but the entire world. Fresh proof came to light as national
barriers seemed to tumble before him at his beatification, when all
nations exalted him as they would a native glorious son.
Don Bosco did truly stand at the heart of Catholicism, its herald
and standard-bearer sent to set afoot fresh activities and renew old
ones for the expansion of God's kingdom and the conquest of souls.
A few instances: two congregations endowed with extraordinary
ability to adapt to all modern needs under any system of
government and within all climes; several more congr.egations
growing out of these; new public relations procedures viewed at
first with diffidence but later universally adopted; updated
structures for religious cooperation preserving the aims of the older
third orders but harmonizing them with the times, forerunners of
our present-day Catholic Action; the championing of a missionary
consciousness wholeheartedly accepted by all levels of society; a
uniquely personal trend in education which little by little
superseded time-worn pedagogical systems of the past; printing
schools for worldwide diffusion of good literature; diversified
enterprises, freshly created or recent, to benefit young people and
meet their contemporary needs; recruitment of late vocations to the
priesthood; innovative liturgical ceremonies irresistibly attracting
the faithful in droves; an unprecedented insistence on frequent use
of the sacraments for all Catholics and on early First Communion-
1Positio super introductione causae. Summarium. [Summary of the position paper on the
introduction of the cause of beatification and canonization, No. 18, Paragraph 77, p. 851,
Salesian Press, Rome, 1907.]
xiii

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xiv
AUTHOR'S PREFACE
both of which innovations were solemnly sanctioned twenty years
after his death by Pope Pius X, in words reminiscent of Don
Bosco's familiar expressions; a priestly ministry independent of
political ties; a spirit frankly adhering to orthodox principles yet
applying them with kindly understanding. This cursory, overall
view of initiatives emanating directly from Don Bosco or deriving
from his promotion and encouragement has spread throughout the
world with beneficial effects. Yet, but a century ago, his
innovations were either ignored or lost in oblivion or judged
impossible or applied under restrictive conditions. Nor did it take
long for the world to notice what a sterling apostle was in the
making, for just a hundred years ago today [1931], as a teenager,
Don Bosco started among his peers a club [for wholesome
entertainment] which he called the "Societa dell' Allegria" [The
Cheerful Company]. We cannot help but endlessly admire how far
ahead of his time this lad of sixteen was as he drew up norms of
conduct for his club and set it into action.2
This thirteenth volume of The Biographical Memoirs offers a
notable contribution to the life story of our founder, covering two
years of his life, 1877 and 1878. It is a rather bulky tome, but
splitting it into two would only have proven clumsy, for the events
of those two years are best fitted into a single frame, so that the
reader may readily view in one block all the events in their mutual
interaction.
Two events which touch both the Salesian Congregation and the
Catholic Church stand at the heart of this volume: our
Congregation's first general chapter and the transfer of Peter's keys
from Pius IX to Leo XIII. The former event marked a singularly
important step in the development of Don Bosco's Congregation,
giving it a forceful thrust forward; in the second, Divine Providence
willed Don Bosco to be neither a passive nor a useless spectator.
These two most important events were preceded, attended and
followed by endless work and severe trials which beset him without
relief and filled every hour of his day. Don Bosco made three trips
to Rome and three to France; he sent two large parties of Salesians
and two of Daughters of Mary, Help of Christians to South
America, where he also founded new works. In Italy he opened
houses at La Spezia, Lucca and Este, laid the foundations for a
2See Vol. I, pp. 194f, 203. [Editor]

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AUTHOR'S PREFACE
xv
boarding school at Magliano Sabino, and took over a paper mill at
Mathi Torinese. In France he opened a festive oratory at Marseille
and an agricultural school at La Navarre. He transferred the
motherhouse of the Daughters of Mary, Help of Christians from
Mornese to Nizza Monferrato and provided convents for them
elsewhere. He laid the cornerstone of the Church of St. John the
Evangelist in Turin, organized the Salesian cooperators and
launched the Bolletino Salesiano [The Salesian Bulletin].
And these are but the most outstanding of his achievements.
Directly or indirectly, they created a world of concerns and
ceaselessly absorbed all his energies, yet no one project ever so
engrossed him as to prevent his attending to several others at the
same time. The reader wishing to grasp the breadth of Don Bosco's
ubiquity need only draw up a synchronized chronological table of
the events related in these pages, listing under their respective dates
all the concerns, dealings, ventures and undertakings to which he
devoted himself. Then one can wonder how :orodigiously a man
could so multiply himself in so many many diverse ways, not only
without lessening his intense attention to each task, but also without
ever losing mastery over himself and over his unalterable serenity.
The supernatural heroism of that serenity and of that self-assurance
will stand out at those times when his soul, burdened by a score of
problems, will perforce have to drink the chalice of bitterness. No
one ever drew nigh to Don Bosco even in the midst of his most
critical vicissitudes without perceiving the heavenly fragrance
emanating from this total absorption in God. Nor could it have
been otherwise. His untiring and multiform external activity was
animated continually by that supernatural inner life which is the
breath of the Divine Spirit.
As to the manner of continuing this work, there is little to say,
after the publication of [our] two previous volumes. We have
received many spontaneous encouraging testimonials from respected
older confreres who were themselves witnesses of the events they
read about, from novice masters who day after day keep referring to
the memoirs of our holy founder, and from scholarly confreres who,
in addition to their other talents, have particular competence in this
work. These approvals are sufficient proof that the route we have
chosen is the right one, with no reason to alter it. Our plan is as
follows: within every chapter to direct toward one central topic all
related concepts and events which occur within a given time span;

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xvi
AUTHOR'S PREFACE
to look diligently after the historicity of each event, the proper
sequence, and the clarity and dignity of the narration; to assemble
and set into it, like so many precious gems, whatever our founder
said or wrote that has been faithfully passed down to us. Don
Bosco's spoken or written pronouncements bear the imprint of the
idiom of the saints; they may not merit literary praise but they are
always adorned by far more precious and rare values, especially the
flawless reflection of their most noble souls and that spiritual
sweetness which we call unction. Then, too, our Salesian readers
will detect in them the beatings of a fatherly heart. To deprive them
of those words would therefore be doubly blameable.
Doubtless, no skill will ever suffice to bring out the complete
figure of Don Bosco. He has nothing to fear from history; indeed,
the deeper our knowledge of his admirable life, the more easily we
shall understand why our present Holy Father, Pius XI, repeatedly
took pride before the whole Church for having enjoyed his intimacy
for a few brief days during the early years of his priesthood. Now
from his exalted position, the Pope surveys in its entirety the vast
expanse of Don Bosco's mission as it unfurls throughout the world,
and it is no mean boast that he long ago perceived, under a modest
exterior and in a fleeting moment of encounter, the man chosen by
Divine Providence for our age and time.
Turin, August 24, 1931
Father Eugenio Ceria
EDITOR'S NOTE
As with Volumes VI through X and Volume XII, we have
omitted material from the original text that is of little interest to
American readers and of no direct consequence to these
biographical memoirs. Such omissions will always be pointed out
in the footnotes.
Fr. Diego Borgatello, S.D.B.
Editor-in-chief
New Rochelle, N.Y.
January 31, 1983
Feast of St. John Bosco

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xvii
Acknowledgments
For the publication of The Biographical Memoirs ofSaint John
Bosco we owe a debt of gratitude to the Reverends August Bosio,
S.D.B., John J. Malloy, S.D.B., and Salvatore Isgro, S.D.B.,
Provincials emeriti of the Salesians in the eastern United States
and sponsors of this project., and to the Very Reverend Dominic
DeBlase, S.D.B., their successor in office.
As regards this volume, we wish to express special thanks to
Rev. Paul Aronica, S.D.B., Provincial Councillor for the Salesian
Family, for his very valuable editorial assistance. We are also
grateful to those who have helped in one way or another, in
particular Mr. Joseph Isola of the Paulist Press in New York City.
Fr. Diego Borgatello, S.D.B.
Editor-in-chief
EDITORIAL BOARD
Rev. Diego Borgatello, S.D.B., Chairman
Rev. William Kelley, S.D.B., Secretary
Rev. Paul Aronica, S.D.B.
Rev. Emil Fardellone, S.D.B.
Rev. Joseph Bajorek, S.D.B. Rev. Peter Lappin, S.D.B.
Rev. Joseph Perozzi, S.D.B.

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Contents
DEDICATION..........................................
v
EDITOR'S PREFACE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ix
AUTHOR'S PREFACE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xiii
ACKNOWLEDGMENTS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xvii
SALESIAN GLOSSARY................................... xxi
1 The First Month of 1877 in Rome . . . . . . . . . . . . . . . . . . . .
1
2 The Conceptionists: Frustrated Efforts at Affiliation . . . . . 28
3 The Annual Conferences of St. Francis de Sales . . . . . . . . 45
4 Journey to France.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72
5 Episcopal Jubilee of Pius IX and Visit of the
Archbishop of Buenos Aires to Don Bosco . . . . . . . . . . . . . 98
6 The Three Salesian South American Communities. . . . . . . 121
7 The New Motherhouse of the Daughters of Mary,
Help of Christians. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 137
8 Count Charles Cays . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157
9 The First General Chapter............................ 177
10 Third Expedition to South America . . . . . . . . . . . . . . . . . . . . 220
11 "Affiiction Makes for Endurance" (Rom. 5, 3). . . . . . . . . . 249
12 March to November, 1877:
Don Bosco's Words and Deeds........................ 310
13 Matters Concerning Lanzo, Albano, Mendrisio, Milan
and the Oratory in the Year 1877 . . . . . . . . . . . . . . . . . . . . . 352
xix

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xx
CONTENTS
14 The Twilight of One Pontificate and the
Dawn of Another.................................... 360
15 Don Bosco's Windup of Activities in Rome. . . . . . . . . . . . . 390
16 Don Bosco's Second Journey to France and
Illness on His Return Trip . . . . . . . . . . . . . . . . . . . . . . . . . . . . 404
17 Back at Work at the Oratory. . . . . . . . . . . . . . . . . . . . . . . . . . 428
18 Don Bosco's Memorial to Pius IX..................... 443
19 Organizing the Association of Salesian Cooperators. . . . . . 466
20 Unrealized Plans for Houses in Italy. . . . . . . . . . . . . . . . . . . 492
21 New Foundations in Italy.. . . . . . . . . . . . . . . . . . . . . . . . . . . . 508
22 Striving to Make Ends Meet . . . . . . . . . . . . . . . . . . . . . . . . . . 541
23 Don Bosco's Two Congregations in France............. 546
24 Religious and Scholastic Celebrations at the
Oratory in 1878 . . . . .. . . . . .. . . . . . . . . . . . . . . . . . . . . . . . . . 574
25 Missions and Missionaries:
Fourth Expedition to South America . . . . . . . . . . . . . . . . . . 590
26 Miscellaneous Confidential Matters Regarding
Don Bosco in 1878 . .. . . . . .. . . .. . . . . . . . . .. . . . . . . . . . . . 616
INDEX.............................................. 707

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xxi
SALESIAN GLOSSARY
(For the General Reading Public)
ARTISANS: trade school students.
ASSISTANCE: Salesian method of supervision of boys and students, friendly and
informal in manner, stressing the prevention of disorders rather than the
punishment of offenders.
ASSISTANT: a Salesian engaged in supervising boys.
CLERIC: a member of the Salesian Society training for the priesthood.
COADJUTOR: a lay member of the Salesian Society.
COMPANION OF YOUTH, THE: a prayer book composed by St. John Bosco for the
use of boys, originally entitled II Giovane Provveduto.
CooPERATORS: Christians (laymen, lay religious or priests) who, even if they
have no religious vows, follow a vocation to holiness by offering themselves to
work for the young in the spirit of Don Bosco, in the service of the local church,
and in communion with the Salesian Congregation.
EXERCISE FOR A HAPPY DEATH: a monthly practice of piety that promotes
spiritual recollection and fervor by meditation on one's eventual death. It
stresses the reception of the sacraments of confession and Holy Communion as
if for the last time.
FESTIVE ORATORY: a Salesian work which offers boys and young men organized
recreational, educational, and religious activities, mostly on Sundays and
festive days.
The Festive Oratory was St. John Bosco's first work and, for a good many
years, his only one. He called it "oratory," that is, a place of prayer, because its
primary purpose was to teach boys to go to church and pray. "Its objectives were
the practice of religion and virtue, the boys' moral education, and, consequently,
the salvation of their souls; recreation, entertainment, singing, and schooling,
which followed in due time, were only the means." (The Biographical Memoirs of
St. John Bosco, Vol. II, p. 71. See also Vol. III, pp. 67f)
GOOD NIGHT: a short talk immediately after night prayers, given by the Director
or someone in his stead. It consists of advice, exhortations, or occasional
remarks.
ORATORY: see Festive Oratory, Oratory of St. Francis de Sales.
ORATORY. THE: abbreviated form of "The Oratory of St. Francis de Sales" (See
below)
ORATORY OF ST. FRANCIS DE SALES. THE: the.first festive oratory and the.first
boarding school for boys founded by St. John Bosco in a district of Turin known
as Valdocco; the motherhouse of the Salesian Congregation.
On a rainy night of May 1847 a hungry youngster, drenched from head to foot,
knocked at Don Bosco's door. Don Bosco's mother fed him and prepared a place
for him to sleep. (See The Biographical Memoirs ofSt. John Bosco, Vol. III, pp.
141ff) Thus, side by side with the festive oratory there began a hospice that
eventually grew into a large boarding school and became the motherhouse of the
Salesian Congregation.
PREVENTIVE SYSTEM: the Salesian method of education and discipline, based on
reason and religion. It stresses vigilance, guidance, and sympathetic
understanding in the training of the young.
VALDOCCO: a district of Turin.
The name is probably a contraction of the Latin vallis occisorum, the valley of
the slain-Le., some soldiers of the Theban Legion who were martyred under
Emperor Maximian. The Salesian motherhouse stands on the site of their
martyrdom. (See The Biographical Memoirs of St. John Bosco, Vol. II, pp.
233ff, 268)

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xx iii
THE
BIOGRAPHICAL MEMOIRS
OF
SAINT JOHN BOSCO

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4 Pages 31-40

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CHAPTER 1
The First Month of 1877
in Rome
IN December 1876 Dominic Savio had told Don Bosco
in a dream: "Oh, if you only knew how many tribulations still await
you!" 1 The year 1877, whose unfolding we are about to narrate,
was for Don Bosco one long sequence of adversities and sufferings
which strewed his already arduous path with sharp thorns. We
begin with the problem of the Conceptionists 2 which forced him to
journey to Rome. At this point we shall limit ourselves to
essentials, reserving full treatment to a later chapter.
Don Bosco left for Rome on New Year's Eve, accompanied by
his secretary, Father Joachim Berto, Father Joseph Scappini, the
priest assigned to direct the Conceptionists, and Fiorenzo Bono of
Biella, a [Salesian] lay postulant who had been assigned to our
school in Albano.
Father Scappini was prefect at our school in Lanzo when Don
Bosco wrote as follows to the director:
Dear Father Lemoyne:
Turin, December 18, 1876
The Holy Father had word written to me that I should return to Rome
as soon as possible with at least one Salesian who is to remain there after
my departure. After consultation and prayer as to whether I should take
you or Father Scappini, I find that at the present time an indefinite
absence on your part could unfavorably affect the school's reputation;
therefore it must be Father Scappini. Tell him and see that he is replaced
1See Vol. XII, p. 439. [Editor]
2 See the Index of Volume XII under "Brothers Hospitallers of the Immaculate
Conception." [Editor]

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2
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
by Father [Louis] Porta3 within two weeks. We shall leave for Rome by
train on January 1 at the latest and will discuss the matter during the trip.
Later, the Holy Father will tell us what to do and, with God's help, we
shall do it. The matter still concerns the case of the Conceptionists. Father
Scappini should be at the Oratory one day before our departure.
Give my warmest greetings to all our Salesians and boys. Tell them I
love them dearly in the Lord and pray for them. I wish them pleasant
holidays and a happy New Year. In Rome I shall ask a special blessing for
them from the Holy Father. You can add that God is entrusting to us the
salvation of many souls in Australia, India and China. They must
therefore quickly grow physically, intellectually and spiritually. May they
soon become intrepid missionaries to convert the entire world. God
bless you all.
Yours affectionately in Jesus Christ,
Fr. John Bosco
Father Scappini's departure from Lanzo clearly showed the
effects of the educational system taught and practiced by Don
Bosco. The boys broke into tears, and touching scenes took place.
Yet Father [Joseph] Scappini had been anything but an indulgent
superior. Rather, by nature he was inclined to severity, and his
duties included handling unpleasant situations. Nevertheless, this
occasion revealed how much his pupils loved him. A superior who
tempers the severity of discipline with charity and kindness of
manner in the performance of duty always makes himself beloved
by his boys.
After a very pleasantjoumey they arrived in Rome at about 1:30
the following afternoon. As usual, Mr. Alexander Sigismondi4 took
them to his house. After dinner,5 Don Bosco went with him to the
Caffarelli Building to see Monsignor [Louis] Fiorani, Commmen-
datore of Santo Spirito,6 while Father Berto and Father Scappini
took lodgings in an apartment near the hospital. Don Bosco was
hosted by the Sigismondis. In his chronicle, newsy but very skimpy
in details, Father Berto conveys at least the impression that Don
Bosco made good use of his time during that month in Rome.
3 See Vol. VII, p. 434. [Editor]
4A Vatican expediter who always hosted Don Bosco during his visits to Rome. [Editor]
51n several European countries the main meal was and still is around noon. [Editor)
6 See Vol. XII, p. 360. [Editor!

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Obviously we would like to know more of what he did and said
during his many visits to prelates and friends and in his meetings
with distinguished members of the clergy and laity, but with nothing
better available, we will have to settle for crumbs.
After an initial courtesy visit, Don Bosco often conferred with
Monsignor Fiorani, who was regularly accompanied by his
secretary. Their talks dealt mainly on how to merge the
Conceptionists with the Salesians or at least how to harmonize
their respective constitutions. After drafting their conclusions as a
basis for action, Monsignor Fiorani sent Don Bosco the document
"for a calm appraisal" of whether or not it fully matched his ideas
and, if necessary, for critical remarks. This shows that the
agreement which had been reached the previous November no
longer held. Don Bosco submitted his remarks on Sunday,
January 7. Of the next meeting on January 13, his secretary wrote,
"In the end, the Holy Father's views were given only lip service."
Don Bosco therefore sent this letter to Fiorani:
Your Excellency:
January 15, 1877
Over the last few days I have carefully considered the present state of
the Conceptionists, and I have become convinced that, despite my good
will, I cannot reach the goal you were aiming at in accordance with the
revered directives of the Holy Father.
Had we promptly carried out our original plan after I arrived at Rome,
we probably would have found better cooperation [from the Concep-
tionists].
Now, faced with such varied opposing views, I have no choice but to
offer to provide priests for religious services alone, if this is acceptable to
the Holy Father. Father Scappini will personally inform you of all
developments.
I must go to Albano and Ariccia for a couple of days and will be back
next Thursday.
Most obligingly yours,
Fr. John Bosco
Pius IX was kept abreast of the negotiations by Don Bosco, and
at an audience with Monsignor Fiorani he asked to see that letter.
After reading it through, he exclaimed, "Poor Don Bosco! How

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
generous of him to take on the spiritual direction of the
Conceptionists. He does his utmost. Tell him that I would like to
give him a handsome present." The Pope thus broadly hinted that
Don Bosco was not anxious to assume responsibility for the
Conceptionists and was accepting the burden solely out of duty.
After another interview, the Conceptionists were convoked in the
presence of Monsignor Fiorani and the "house master" or
"mayor," as they called him. Don Bosco acquainted them with the
Holy Father's directives as he had received them from the
monsignor: that Monsignor Fiorani would direct material interests
and Don Bosco would handle the spiritual. It is strange that, on that
very evening, the Pope sent for Monsignor Fiorani and handed him
the gift he had promised Don Bosco-twenty thousand lire-urging
him to make sure that in the direction of the Conceptionists Don
Bosco would have authority over both material and spiritual
matters. The monsignor replied, "We shall endeavor to proceed
always with both parties' consent." The Pope then added, "Tell
Don Bosco that this gift has nothing to do with the Conceptionists,
and that I hope to do much more for his Congregation."
Free to use the generous sum as he saw best, Don Bosco sent this
short note to Father Rua, undated and unsigned: "You will be
receiving a money order for twenty thousand lire in the name of
Joseph Rossi. Spend it quickly as best you can, but give most of it
to Rossi himself, ifhe needs it. No need to record its source." Rossi
did the buying for the Oratory·. Instructions to spend the money
quickly and the doubt of Rossi's need of money were pleasantries
on the part of Don Bosco. He knew the many debts of the house
only too well. Monsignor Fiorani had written to Don Bosco about
the necessity of paying a visit to the lay director of the Santo Spirito
Hospital, adding, "If possible, call on me first. I will offer a few
suggestions.''
Apparently Don Bosco went straight to the director and was
courteously received. Twenty days later he once more called on the
gentleman, who again was most gracious and offered to introduce
him to Prince Paul Borghese, his sucessor as hospital director. As
soon as he saw Don Bosco, the prince exclaimed, "Don Bosco has
known me from boyhood. I even served his Mass." Before moving
on to electing members of the Conceptionist council, Don Bosco
again called on the prince with Father Scappini, but after a useless

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5
wait from eleven o'clock until noon, he went to Monsignor Fiorani.
There he was present at the election of the superior general, the
financial administrator, the ward superintendent, and the novice
master [of the Conceptionists].
We now tum to the papal audience. After wasting a whole week
waiting to be summoned to the Vatican, Don Bosco went there on
the morning of January 9. Spotting him in the Pope's antechamber,
Monsignor Macchi, the chamberlain, told him that he had no
appointment. "Yet I must speak with the Holy Father," Don Bosco
insisted. "Other people are here for their personal interests, but I
come for matters which interest the Holy Father." In fact, no
sooner was he ushered in than the Pope asked, "Why did you wait
so long to see me?"
"Because it is so difficult to get through to Your Holiness."
The Pope turned to Monsignor Macchi with a questioning look,
but Don Bosco promptly went on, "Holy Father, every delay is
fatal to our project."
"Wait," the Pope said. Dismissing the chamberlain, he then
spoke with Don Bosco alone.
On January 11, Don Bosco had another private audience of
about half an hour at 5: 30 in the afternoon. Ten days later, about
dusk, he had a third private audience under very unusual
circumstances. He had been waiting some fifteen minutes when the
Pope, dismissing the cardinals who were in conference with him,
took to his bed because of a bad cold. Shortly afterward he secretly
sent for Don Bosco. "You find me in bed quite early," he remarked
as Don Bosco was ushered in. Then he immediately turned the talk
to the Conceptionists. Among other things, Don Bosco informed
the Pope that he was assuming only their spiritual direction.
"No, take on everything," the Holy Father replied.
"But that is not the agreement with Monsignor Fiorani."
"Monsignor is not the Pope," Pius IX retorted.
Departing, Don Bosco appeared bewildered-something unusual
for him, regardless of situations. Engrossed in thought he silently
and very slowly descended the stairs, while Father Berto, walking
at his side, dared not utter a word. They sat together in the
antechamber of [John] Cardinal Simeoni, the new secretary of state
after Cardinal Antonelli's death. Then the good father fixed his
gaze on his companion and with a voice trembling with emotion

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
said, "The Holy Father is in bed, a bed as low and poor as those of
our boys. He has no rug on the floor on which to place his feet when
taking off his shoes. The floor is of brick, so worn and uneven that
one has to be very careful not to stumble. In fact, as I approached,
the Holy Father, knowing that I am near-sighted, warned me,
"Walk slowly and come around this way; otherwise you will trip."
Don Bosco mentioned this unusual audience to Father Rua in a
letter dated January 22, remarking in uncharacteristic language,
"Mind you, the Holy Father was ill in bed and canceled all
audiences, but he still received the 'street-kids' leader' who kept
him company for some three quarters of an hour."
During the first audience the Pope had made a humorous remark
that gives us a chance to establish clearly Don Bosco's stand on a
troublesome matter. Pius IX's keen mind often prompted him to
make some witty remarks, pleasant in irony but rich in salutary
admonition.
"Did you know that we have eleven commandments?" he
remarked to Don Bosco. The latter expressed surprise, and the
Pope went on, "It says: 'Anyone who says that Rosmini's7 works
are forbidden commits a grave sin.' But this commandment was
issued without my knowledge. What do you say?"
"I think it has no binding force until Your Holiness approves it,"
Don Bosco answered.
"Yet they proclaimed it throughout Turin without even
consulting me."
The Pope was alluding to an admonition in the diocesan calendar
of Turin. On June 20, 1876, the Congregation of the Index had sent
a letter to the archbishop of Milan, where a controversy over
Rosmini's teachings had flared up again. The letter restated the
order "to observe the strictest silence regarding the controversial
nature of Anthony Rosmini's works because it is unlawful to
censure him or his works which deal with matters of faith and
morals. It is, however, permissible in schools and in books, within
stated limits, to discuss his philosophical views and explanations of
certain theological truths."
7Anthony Rosmini (1797~ 185 5) was a philosopher and the founder of the Institute of
Charity. He also served as an advisor to Pius IX, but he gradually fell into the Pope's
disfavor. Some of his works were condemned by the Congregation of the Index. His
philosophical system is known as Rosminianism. [Editor]

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7
On the basis of this ruling, the above-mentioned calendar went
on: "Therefore those who declare as dangerous the works of
Anthony Rosmini-to which the decree Dimittantur, issued by
Pius IX on July 3, 1854, refers-gravely contravene the Holy
See's directive promulgated by the Congregation of the Index." In
support of this assertion the authority of Bishop [Peter] Ferre of
Casale was appealed to. In a letter to a superior dated April 26,
1876, the bishop had written: "For over twenty years I have
authorized the teaching of Rosminian theories in my seminary and
have noted most satisfactory results from both an intellectual and a
spiritual perspective."
At this point some questions are in order. First, what did Don
Bosco really think of Rosmini's theories? As one who let nothing
that concerned the Church escape him, Don Bosco always viewed
the question more from a practical than a speculative viewpoint.
There is a whole string of anecdotes about him and the bishop of
Casale that clearly reveal his personal opinion. The bishop, truly
learned and pious, professed a certain veneration for Rosmini and
his philosophy; let it not sound irreverent to say that he was
infatuated by it. Don Bosco, who revered Rosmini as a saintly
priest, · did not in the least share this enthusiasm for his
philosophical system. The bishop, Don Bosco's good friend, had a
hard time trying to engage him in discussions in the hope of
changing his mind or at least eliciting from him some statement
favorable to his cherished views. To avoid contradicting him, Don
Bosco always parried these attempts and deftly changed the
subject. However, on one occasion, finding himself backed into a
comer, Don Bosco fended off the attack by saying, "Your
Excellency, I am not a philosopher and so cannot match you in
such discussion. Yet, I do know for certain that it is impossible to
prove the existence of God a priori, as the Rosminians claim to do.
Therefore, the innate idea of being8 falls by itself."
Usually Don Bosco managed to slip away by making the best of
circumstances. Once, as the bishop was showering him with
philosophical arguments against those who denied that Rosmini
was a follower of St. Thomas, Father Francesia came into the
room. "You are just in time," Don Bosco told him. "Listen to what
8 This theory was expounded by Rosmini in his Nuovo Saggio sull'Origine delle /dee.
[Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Bishop Ferre is telling me. It's beyond me. These things put me to
sleep. Perhaps you can understand something."
Another time the bishop invited him to dinner at his residence in
Casale. Also present at table were all the canons, Father [John]
Bonetti and Father [Joseph] Bertello. They were hardly seated
when the bishop began extolling Rosmini's theories. Don Bosco
kept his peace and the canons nodded approval. One of them tried
to involve Father Bertello who prudently was keeping his thoughts
to himself, though he loved and taught philosophy. When the
bishop himself addressed him, Father Bertello-true to his
character-frankly declared himself to be an anti-Rosminian. A
lively debate followed. The good bishop was so taken up by the
discussion that he stopped eating. To end the matter, Don Bosco
was asked to state his opinion. "Yes, speak," the bishop personally
insisted.
"Your Excellency," Don Bosco said, "I shall not discuss the
pros and cons of this matter. Permit me to make one remark only.
Would a bishop be pleased to know that his seminarians held
opinions at variance with his? Now I regard the clergy all over the
world as seminarians in relationship to the Pope. Would the Pope
be pleased if his clergy, or a part ofhis clergy, held and championed
principles unacceptable to him? Besides, I hold that we owe great
deference to the Pope even as a private theologian and therefore
should abide by his judgment. This is the way that good children
conduct themselves toward their father."
Those present felt admiration, the bishop said no more, and the
discussion ended. That evening the seminary rector congratulated
Don Bosco on the response which he himself had so often intended
to give the bishop but lacked the courage to do so. It is to the credit
of Bishop Ferre that these ideological differences never lessened his
affection and esteem for Don Bosco or his desire and readiness to
please him at all times.
If on rare occasions Don Bosco discussed Rosminian philosophy,
he did so only because of the sad effects that this lasting and bitter
controversy wrought among the clergy. However, for Rosmini
himself he never had a disparaging word. While not favoring his
philosophical system, which he admitted he was not competent to
judge, he esteemed his saintliness as a man and priest. He showed
his lofty opinion of this philospher when he said, ''Father Rosmini

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The First Month of 1877 in Rome
9
proved himself to be a learned philospher by the books he wrote,
but he revealed himself to be a profoundly Catholic philosopher by
his submission to the judgment of the Church. He showed his
consistency by professing respect for the See of Peter in deeds as
well as words."9 "Rosmini's profound knowledge was matched by
the firmness and humility of a good Catholic." 10 I do not recall ever
seeing a priest say Mass as reverently and devoutly as Rosmini. He
was visibly a man of deep faith, which was the source of his love,
kindness, modesty and dignified demeanor." 11
We do not raise the second question but report it as put to Don
Bosco himself in strict confidence by his secretary: "Why did you
use your influence with Pius IX to have Canon [Lawrence]
Gastaldi appointed bishop of Saluzzo and then archbishop of
Turin, knowing that he had been a member of Rosmini's Institute of
Charity and was still following his philosophy?" Don Bosco's
secretary recorded his reply as follows: "Look, on several
occasions Canon Gastaldi assured me that he had left the Institute
of Charity because some of its members were not sufficiently
submissive and loyal to the Pope. He also assured me that he had
abandoned some of the liberal views he had espoused and upheld
before becoming a Rosminian. Besides, I had every reason to
believe that he would always favor us. What else can I say? As
soon as he became archbishop of Turin, he changed his tune. He
championed the Rosminian philosophy, defending its advocates
publicly and privately while opposing us because I would not go
along with him. Averse to dissension, I endured everything and
always kept silent rather than fall out with him."
He was asked the same question repeatedly. In 1878, for
instance, having been invited to dine with the Benedictines of St.
Paul on the feast day of their patron saint, he listened silently to
9 Letter from Don Bosco to Father Joseph Fradelizio, a Rosminian, December 5, 1849.
He did not know Father Rosmini personally at that time. He wrote this four months after two
well-known pamphlets by Rosmini had been put on the Index ofForbidden Books. [Author]
10Storia d'ltalia [History of Italy) by John Bosco, Chapter 47. In his monograph fl
Rosmini e gli Uomini def Suo Tempo [Rosmini and His Contemporaries), p. 257, No. 1,
Father John Baptist Pagani wrote: "We know from a reliable source that two religious called
on Don Bosco to persuade him to delete those words from his History ofItaly. He replied
that he could not do so because they were absolutely true. [Author)
11 From a letter of Bishop Tasso to Father Bernardino Balzari, Superior General of the
Rosminians, February 2, 1909. These words were uttered by Don Bosco during the last
years of his life to Vincentian Father Vincent Tasso, later bishop of Aosta. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
what was being said about the archbishop of Turin while guests
were sipping their after-dinner coffee. Abruptly, Cardinal Bartolini
asked him point-blank whether or not he had recommended
Gastaldi for that see. "Yes, Your Eminence," he replied. "Now,
unfortunately, I am paying for it."
On one of his first days in Rome, Don Bosco called on the
minister of education for an important reason. In previous years
special examinations had been scheduled for persons who lacked a
degree but wanted to be certified as secondary school teachers.
This easement, which benefited Catholic schools mostly, was
opposed by the anticlericals. Don Bosco had twice before had his
teachers certified through this program and now he planned to do so
again. 12
Minister Coppino received him very courteously and listened as
Don Bosco explained how the lack of financial means kept many
brilliant young men from obtaining university degrees. He also
pointed out that both private and public secondary schools
employed uncertified teachers. Coppino commmended Don
Bosco's presentation of facts and asked him to put them in writing
as a formal petition. Don Bosco immediately complied, dating his
petition "Turin, January 6, 1877." 13
The petition's favorable reception and the minister's several
promises led Don Bosco to believe that he had achieved his goal.
Imagine his disappointment when a decree was issued on May 10
imposing conditions that hardly any of his thirty young men could
meet! All candidates had to be thirty years of age with at least six
years of teaching experience, or twenty-five years of age and
already certified to teach in elementary or technical schools.
Finally, a directive from the department of education dated July 31
bound competent school authorities to strict enforcement of the
regulations. Despite his outward appearance, Minister Coppino
always opposed Don Bosco and the Oratory.
On the morning of January 16 Don Bosco went to Albano, where
his sons welcomed him with open arms. He stayed at the Carmelite
monastery where the Salesians resided, and they were soon joined
by the confreres from neighboring Ariccia. As was his custom, the
12This paragraph is a condensation. IEditorI
130mitted in this edition. (Editor[

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The First Month of 1877 in Rome
11
next day he paid his personal respects to the local ecclesiastical and
municipal authorities. He spent the evening with his sons, raising
their spirits (as Father Francis Varvello, who was present,
declared) with most amusing conversation, as though he had
forgotten all of his worries. On the third day he joined the
community in their Exercise for a Happy Death. Then, after paying
his respects to Albano's mayor and looking over some premises
which were being offered to him for a boarding school, he returned
to Rome.
Here he resumed his visits to officials of the Holy See,
submitting his first triennial report on the state of the Salesian
Society to the Congregation of Bishops and Regulars, in keeping
with the Apostolic Constitution Romani Pontifices. The report
listed one hundred and sixty-three perpetually professed members,
seventy-eight in temporary vows, one hundred and twenty novices~
seventy-nine aspirants and eighty-nine priests. The Superior
Chapter was made up of: Father John Bosco, Rector; Father
Michael Rua, Prefect;14 Father John Cagliero, Spiritual Director,15
Father Charles Ghivarello, Economer,16 Father Celestine Durando,
14Michael Rua first met Don Bosco when the Oratory still had no permanent quarters.
(See Vol. II, pp. 247fl) In 1847, won over by Don Bosco's kindness, Rua began attending the
festive oratory regularly. After graduating with honors from the Christian Brothers School in
Turin in 1850, he became first a day student at the Oratory and then a boarder on September
22, 1852. On October 3, he donned the clerical habit and became Don Bosco's most valued
assistant. On December 18, 1859, he was elected spiritual director of the fledgling Salesian
Congregation. In 1884, at Don Bosco's request, Pope Leo XIII named him to be Don
Bosco's vicar with right of succession. He became rector major on December 31, 1888 and
died in this post on April 6, 1910. The diocesan process of beatification was started in 1922.
In 1936 the cause moved to Rome and in 1953 he was declared Venerable. See also the
Index of preceding volumes. [Editor]
15John Cagliero entered the Oratory in 1851. (See Vol. IV, pp. 200fl) He was ordained a
priest in 1862 and led the first group of Salesian missionaries to Patagonia and Tierra del
Fuego in 1875. (See Vol. XI, pp. 348f) He became the first Salesian bishop in 1884 and a
cardinal in 1915. He died at Rome in 1926. In June 1964 his remains were brought back to
Argentina and solemnly laid to rest in the cathedral of Viedma. For further details see the
Indexes of Volumes, IV, V, VI and XI. See also Vol. IX, pp. 125, 128f. [Editor]
16Charles Ghivarello (1853-1913) entered the Oratory,at the age of twenty and received
the clerical habit from Don Bosco the following year. He made his first formal vows in 1862
and was ordained a priest in 1864. His building expertise greatly helped Don Bosco. He
filled important positions until his death in 1913. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Prefect of Studies; 17 Father Anthony Sala, Consultor. 18
Don Bosco had decided to appoint Father Bonetti19 as spiritual
director or catechist general, in place of the absent Father Cagliero,
but he was not yet able to withdraw him from the direction of the
school at Borgo San Martino. Father Ghivarello, a former
consultor, became economer, replacing Father Bodrato who had
left for South America. Father Durando, currently a consultor,
took over the general supervision of Salesian schools. Father Sala,
the new member of the Superior Chapter, became consultor in
place of Father Lazzero, who was appointed vice-director of the
Oratory. Father Barberis, master of novices, figures only as a
consultor of the Oratory house chapter. We shall speak of the
houses later on.
From the Oratory Don Bosco received letters signed by the
novices and artisans who expressed their fervent love for the Vicar
of Jesus Christ. The Pope graciously listened as they were read to
him. Don Bosco also received messages from pupils in all grades
who had received excellent marks in conduct during the first term.
Toward the end of January, the archbishop of Turin arrived in
Rome accompanied by the rector of the archdiocesan seminary;
both took lodgings with the Rosminians. We mention their arrival
because the press garbled fact with conjecture, involving also Don
17Celestine Durando entered the Oratory in 18§6, and on his very first day he met
Dominic Savio, with whom he later founded the Immaculate Conception Sodality. In 1859
with other young clerics, he joined Don Bosco in forming the Salesian Congregation. He was
ordained a priest in 1864. The following year he became a member of the Superior Chapter
and held that office for nearly forty years. He also authored an excellent Latin grammar and
dictionary and other works. A zealous priest, he distinguished himself in the ministry of the
confessional. He died at the Oratory on March 27, 1907. [Editor]
18Anthony Sala (1836-1895) entered the Oratory in 1863 at the age of twenty-seven after
giving up the management of his family's silk mill. He took his vows as a Salesian on
December 29, 1865 and was ordained a priest in 1869. In 1875 he was appointed councilor
to the Superior Chapter, and in 1880 became economer general of the Salesian Society, a
post to which he was re-elected in 1886 and 1892. He died in Turin on May 21, 1895.
[Editor]
·
19John Bonetti entered the Oratory as a student in 1855. In 1859, along with other young
men, he banded with Don Bosco to form the Salesian Society. At their first meeting he was
elected to its Superior Chapter. (See Vol. VI, pp. 181f) In 1864 he was ordained a priest. A
prolific writer, he authored numerous hagiographical, ascetical, apologetic and Salesian
publications, chief among them The History ofthe First Twenty-Five Years ofthe Oratory-
one of the sources of these Biographical Memoirs. In 1866 he was elected spiritual director
of the whole Salesian Congregation. He died in that post at the age of fifty-three, fulfilling
Don Bosco's prophecy that Father Bonetti would be the first member of the Superior
Chapter to follow him to the grave. [Editor]

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13
Bosco in their rumors.20 The papers all agreed on one point:
Archbishop Gastaldi had gone to Rome to submit his resignation as
archbishop of Turin to the Pope. They concurred too on the reasons
for his action. They were, in substance, the archbishop's clash with
the Vatican centered on his directi~es to his clergy not to censure
the life and teachings of Father Rosmini, and his feud with Don
Bosco, who snubbed the archdiocesan administration with impunity.
As usual Il Fischietto carried a cartoon showing Don Bosco as an
iron-fisted gladiator who had just floored the archbishop at his feet.
After Don Bosco's departure from Rome, Monsignor [Charles]
Menghini, an attorney then defending Archbishop Gastaldi in a
thorny canon law suit, thus evaluated these newspaper stories:
"Press reports on Archbishop Gastaldi's resignation are groundless.
I think that some reporter got his hands on a few pages of my
defense of the archbishop and is out to make money. I refer to the
words on page 37: Therefore, twice already have I expressed to the
Holy Father my earnest desire to withdraw from this office, where
my hands are tied by both civil and ecclesiastical authorities.
However, I am convinced that the archbishop will never submit his
resignation."21
In those days newspapers were not read at the Oratory except by
a handful of superiors, and then only privately. Still, rumors of the
uproar reached there, all the more so because, in defense of religion
and in partisan retaliation, both Catholic and moderate newspapers
sided with Don Bosco. Consequently, when he was one day asked
to speak of this matter, he changed the subject.
Another time the question was put in a different way. Several
priests and clerics around him began to talk about the worldwide
fame he was being given by newspapers of every color and jokingly
asked him whether this made him proud. "Proud?" Don Bosco
replied. "I'm afraid that the Lord has other things to reprove me
for, but not pride. I realize how little of my own is found in our
undertakings. Were the Lord not to will it and provide the means,
we would collapse immediately. My contribution, especially now,
20See, for example, La Gazzetta de! Popolo of Turin, January 31 and February 4; La
Liberta of Rome, afternoon edition, January 30; and several others. [Author]
21 Letter from Monsignor Menghini to Father [Joachim] Berto, February 4, 1877.
[Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
is so insignificant that I am totally amazed that the Congregation
and all our enterprises manage to forge ahead."
As we have done in the preceding volume, before accompanying
Don Bosco on his return trip to Turin, we offer our readers a small
batch of letters which he wrote from Rome, arranged chronologically
and prefaced by brief explanations. Certainly he wrote many more
letters but these are the only ones we could find.
1. To Father John Bonetti
Whenever Don Bosco left the Oratory for a considerable time,
he always found ways to keep in touch with his boys and spur them
on to self-betterment. That year, in telling them of the Pope's
blessing to the Oratory or to their own school, he remarked that the
Holy Father was asking all the pupils to receive Holy Communion
for his intentions. He invited them to do the same for himself so that
he might achieve his goals in Rome. The vicariate apostolic of
Malabar, mentioned in this letter, remained just a wishful objective
of Alexander Cardinal Franchi. Pius IX's death and subsequent
changes led to its abandonment.
My dear Father Bonetti:
Rome, January 9, 1877
I enclose a brief note for the clerics Zemo and Laureri. I accept what
they say and hopefully look forward to the fulfillment of their promises.
Tell Vincent22 to remember me to his mother, to whom the Holy Father
sends his special blessing.
He sends another particular blessing to our dear boys, especially to the
members of the Altar Boys', St. Aloysius and Blessed Sacrament
sodalities. To all he wishes health, holiness, wisdom and heroic
determination to go to the East Indies, where we have accepted a vicariate
apostolic with about three million souls.
I urge all the boys to receive Holy Commuion for me, as I have many
22 Vincent Provera, brother of Father Francis and buyer at Bargo San Martino. The cleric
Thomas Laureri became provincial of the Salesians in Liguria. For a time he also substituted
for the procurator general in Rome. [Author]

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The First Month of 1877 in Rome
15
thorny matters to handle. I shall say a special prayer for them at St.
Peter's tomb.
May God bless us all. Amen. The Sigismondis wish to be remembered
to all.
Yours affectionately,
Fr. John Bosco
2. To Mr. Andrew Boassi
This gentleman was allegedly a secret government agent and,
possibly, a convert from Freemasonry. He often called on Don
Bosco, whom he respected and trusted and who was always very
kind to him, endeavoring, as usual, to induce him to give some
consideration to his soul. The frequent reports of his missionaries
on the religious situation in Rio de Janeiro spurred Don Bosco to
do something for Brazil. Its ruler, Emperor Don Pedro II, was
dethroned by the revolution of November 15, 1889, and died in
exile in 1891.
Dear Mr. Boassi:
Rome, January 10, 1877
First, let me thank you for your kind remembrance of me and all our
little world at Valdocco. We very often mention you and hope that you
will visit us before long.
I am very glad that you enjoy friendly relations with Emperor Pedro of
Brazil and his wife. When you get the chance, recommend to them one of
our schools in that vast empire. I believe that many poor boys would grow
up into good citizens instead of ending up in prison. I entrust this matter to
your prudence.
The land that would suit Mr. Piano is no longer for sale. A church is to
rise there and work has already started.
May God safeguard you and grant you a happy life.
Yours affectionately,
Fr. John Bosco
3. To Father Michael Rua
The Oratory's first play of the year was staged on the feast of the
Epiphany, and after that performances were scheduled every
Sunday. For some years Don Bosco had not been particularly

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
pleased with these performances because of the kind of plays and
their presentation. Lavish productions, expensive wardrobes, lack
of clear moral purpose, disruption of the timetable, a special supper
for the actors after the entertainment, lack of a firm and alert stage
manager-all these things had given rise to disorders. The year
before, Don Bosco had already mentioned the problem to the
coadjutor brothers [Joseph] Dogliani, the music master, and Peter
Barale, the bookstore manager. They were both good and capable
men, about twenty-eight years old. He asked them to join him on a
stroll to town and expressed his thoughts substantially as follows:
"Our stage plays are no longer what I want them to be. Therefore I
have decided to put you in charge of dramatics. What I want is
unpretentious, moral productions. Above all, I want to know in
advance what will be presented." The two coadjutor brothers did
their best to comply, but they ran into difficulties in stemming the
contrary tide. Don Bosco even vetoed a play entitled The Poor
People ofParis, although the script had already been given to the
actors. In the following letter he insists on returning to the former
practice.
Dear Father Rua:
Rome, January 11, 1877
Give some consideration to our stage plays. Speak with Father Lazzero
and take united action to ban scenes of tragedy, duels and sacred words.
Perhaps Barale and Dogliani can help.
Forward my book of railway tickets to Sampierdarena. I will use it
immediately for my return to Turin. If our sisters wish to see our stage
plays, they may do so.
As regards Sozzi do as the Lord may inspire you. This evening I have
another audience with the Holy Father.
Farewell and rejoice in the Lord.
Yours affectionately,
Fr. John Bosco
4. To Father Michael Rua
This undated letter was written after the first private audience
with the Pope....23
23We are omitting a brief history of the Chieri festive oratory which is mentioned in this
letter. [Editor [

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The First Month of 1877 in Rome
17
The special blessing for ailing Father Vespignani calls for some
comment. He had entered the Oratory on November 6, 1876, as a
newly ordained priest. The following Christmas Don Bosco
admitted him to perpetual vows. While he was still with his family,
he coughed up blood-stained spittle several times between August
10 and the end of the month. At the Oratory after the feast of the
Epiphany in 1877, he again began to cough, lost strength and felt
pains in his chest and shoulders. In the hope that a milder climate
might speed his recovery, he was sent to our school in Alassio, but
he grew worse and a recurrence of tuberculosis made him keep to
his bed. Since his doctor considered sea air bad for him, he returned
to Turin, but upon reaching Bra a violent lung hemorrhage wore
him down. These attacks recurred several times, until Don Bosco,
just back from Rome, paid him a visit after the feast of the
Purification [February 2].
"How are you?" he asked. "Do you feel any better?"
"Ah!" he answered. "I asked to be sent to America, but as for
going there or returning it's all over. I am preparing for my trip to
eternity.''
"No, no, you will go to America."
With that, Don Bosco blessed him. From that day Father
Vespignani began to improve until he recovered completely. That
same year he left for South America and worked there untiringly
until 1922. Currently [1932] he is Prefect General for Arts and
Trades Schools.24
Dear Father Rua:
[No date]
1. Kindly inform Mr. A. Crida that everything has been done. Ask him
to pray, as I will too. Let's keep hoping.
2. Go ahead with the entertainment on Shrove Tuesday, but let it be
short and funny. It should be over by 5 P.M.
3. As regards Miss Pozzi, it is best to wait for the reading of her will.
Should she leave us anything, offer Holy Mass for the repose of her soul.
4. Our archbishop wrote a long letter speaking of his health and
expressing his satisfaction with the Chieri festive oratory, etc....
24He filled that office until his saintly death in Turin in 1932. In 1948 at the request of
Salesians and alumni in Argentina, his remains were transferred to San Carlos Church in
Buenos Aires. [Editor]

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18
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
5. Minister Coppino has promised to ease many regulations at the
forthcoming January certification examinations.
6. Tell Father Vespignani that I have requested a special blessing for
him from the Holy Father and another for all the sick, particularly Father
Guidazio and Toselli.
7. Inform Grandmother Theresa, Miss Cinzano, Mrs. Massarola, and
Miss Mandillo of the same blessing.
[Undated and unsigned]
5. To Father Michael Rua
On Thursday, January 18, at the Oratory's Exercise for a Happy
Death, general Communion was offered for Don Bosco's
intentions. The same was done on Sunday for the Pope. "On both
occasions," the chronicle records, the Communions were very
many and very fervent.
Dear Father Rua:
[No date]
Distribute the enclosed letters. If possible, read them and deliver them
in person, especially the one addressed to Mr. Faia.
The Holy Father received me graciously. He sends his blessing to all
Salesians, novices, aspirants and students. As he is badly afllicted with a
cough, he asks particularly for a Holy Communion from each and grants a
plenary indulgence to all who receive.
I will give you details at another time. May God bless all of us.
Yours affectionately in the Lord,
Fr. John Bosco
6. To Father Michael Rua
This letter too is undated. It was written during the week before
Don Bosco's trip to Albano, and therefore before Sunday, January
16. It asked Father Rua to take care of several matters and
errands. 25
250mitted in this edition. [Editor]

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The First Month of 1877 in Rome
19
7. To Father John Cagliero
This letter encloses an undated note which restates things
mentioned in the same letter. More important is the postscript: "I
have just come from the Holy Father, who cordially sends his
apostolic blessing to all Salesians in America and adds this
exhortation, Urge them in my name to observe your rules with
vigilant care, especially in matters of moral conduct, which is in
constant peril in that part of the world. "
My dear Father Cagliero,
Rome, January 14, 1877
By this time you will have welcomed our dear confreres. Although no
definite news has arrived, I trust that they had a pleasant voyage. I have
put all this aside to write to you on some important matters.
Let us see what we can do about two requests I have received from the
Holy Father: a vicariate apostolic in Patagonia and another in either
Carmen de Patagones or Santa Cruz or Punta Arenas, or, better still, a
single vicariate containing all three locations. We could start with a school
and junior seminary at Carmen, also known as Patag6nes, and
Concepcion. Then, once this house is pretty well set, we can plan for the
other two localities. What means do we have? Both the Sacred
Congregation and the Society for the Propagation of the Faith will help.
The Holy Father will help even more, and we in tum, after studying the
situation, will do our share. How about personnel? Our Congregation must
provide all of it. It has occurred to me that, among others, we could ask
Monsignor Ceccarelli to head the enterprise. Speak to him about it.
Undoubtedly he will become a bishop, but he could still be the official
pastor of the parish at San Nicolas while one or more Salesians run it for
him. How about Father Cagliero? We shall accept the vicariate apostolic
of Mengador26 in India, and Father Cagliero will be the vicar apostolic,
Father Bologna the vicar general, and so on. According to Cardinal
Franchi the vicariate numbers some three million souls.
Between those presently available and those in training we have enough
personnel. We can easily train six Salesians for Patagonia, and ten priests
and ten catechists for India. God will do the rest.
As you see, I have done the groundwork. Think it over, speak with
Monsignor Ceccarelli and others, and then let me know if you feel up to
the task of directing this undertaking.
The Holy Father sends his special blessing to all Salesians in America,
26Read "Mangalore." (Author]

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20
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and to all present and future volunteers, especially to Mr. Benitez, for
whom I beg of God added years of health and happiness.
I have not yet been able to settle on a price for the plot adjacent to the
Church of Our Lady of Mercy.27 Hopefully this can be done by the
beginning of February, when I shall write to you again. The consul
appears well disposed, but he is a Genoese and very cautious in doing
business.
Tell all the Salesians that here in Europe the Congregation gains in
reputation, with an increase in number, in requests for new foundations,
and, I believe I can say, also in individual fervor. You will see it all in the
directory being sent to you under separate cover. How are things in
America?
For your information, I have always written to you on the 1st and 15th
of every month, but it seems that many letters have been lost.
I am also writing to Archbishop Aneyros to tell him of the Holy
Father's wish that an attempt be made in Patagonia and of the advisability
that he write a letter to the president of the Society for the Propagation of
the Faith at Lyons.
May the Lord bless us, keep us in His peace and lead us to eternal life.
Yours affectionately,
Fr. John Bosco
P.S. You will see Monsignor Roncetti soon, if you have not as yet. He is
the Holy See's charge d'affaires in Brazil. He will stop in Buenos Aires to
look over our situation and will confer with Archbishop Aneyros about the
possibility of penetrating into the Patagonian pampas. He thinks well of
us; I have recommmended his appointment to this mission. He does not
know that when he returns he will be made a cardinal; you might mention
this when you see him.28 You will be wise to keep the archbishop informed
of everything. I am still awaiting definite word from Montevideo so that I
can let you know the full extent of the Holy Father's blessing.
8. To Joseph Buzzetti
We do not know why Don Bosco calls him "Romualdo." It is
probably one of his usual pleasantries bearing on some remark in
Buzzetti's letter to him or some personal incident. His loyalty to
Don Bosco was extolled by Father Lemoyne in Volume V of these
memoirs.
21See Vol. XII, p. 190. [Editor]
28Monsignor Caesar Roncetti left Brazil for reasons of health on July 1, 1878. He had won
universal esteem and affection during his mission there. [Author]

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The First Month of 1877 in Rome
21
My dear Romualdo:
Rome, January 20, 1877
Your letter was a delight. Since it contained nothing personal, I let
several prelates read it and they loved it.
Carry on trustfully, for God is with you. Give my greetings to all your
musicians and tell them that if they will play some good music for me
when I return, I'll treat them all to a glass of choice wine.
God bless you, dear Buzzetti. I ask you and your pupils to receive Holy
Communion for my intention. God willing, we shall see each other next
week.
Yours always in Jesus Christ,
Fr. John Bosco
9. To Archbishop Gastaldi
This is a reply to the archbishop's letter concerning the festive
oratory at Chieri. On January 7 Attorney Menghini briefed his
prelate-client on a defense memorandum of a suit which the
archbishop had initiated with the Sacred Congregation of the
Council and offered this suggestion: "At this time I believe it would
be good policy to show some courtesy to Don Bosco, who is very
powerful with Cardinal Berardi, one of the judges of the Sacred
Congregation of the Council. Would you then please do me the
great favor of having the enclosed note delivered to Don Bosco?"29
His letter to the archbishop is undated, but Cardinal [Louis
Marchese of] Canossa asserted that the meeting referred to in the
letter was held on January 14.
Your Excellency:
[No date]
I was greatly heartened to receive your esteemed letter. It was all the
more welcome for its news of Your Excellency's health, for which I have
hoped and prayed to God.
As soon as I receive an audience with Cardinal Berardi, I shall not fail
to pay him your respects, which certainly will be welcome. However, he is
29Menghini's original letter is in the possession of Father Franchetti of Turin. The italics
in the line quoted are our own. The original letter from Don Bosco to Archbishop Gastaldi is
in the possession of the heirs of Count Charles Cipolla, former professor of history at the
Royal University of Turin. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
not well. As for Chieri, I shall do all I can to set up a festive oratory for
girls and another for boys. Your approval and support greatly encourage
me.
As I was writing this, Bishop [Louis] Canossa of Verona came in and
immediately inquired about Your Excellency's health. He was pleased
with the good news I gave him and asked me to send you his greetings.
He is now in Rome. He would like to be excused from being appointed
archbishop of Bologna, the see which the Pope assigned to him when
making him cardinal. It is very unlikely that the Holy Father will change
his mind.30
I pray that God will keep you in good health. I am honored to profess
myself
Your humble servant,
Fr. John Bosco
10. To Father Joseph Bologna
Nearly all the letters which Don Bosco sent to the Oratory were
read aloud after night prayers. He usually sent greetings by name to
both pupils and Salesians. Father Bologna, prefect of the day
students, was disappointed because his name was never mentioned.
When Don Bosco learned of this, he sent him an amusing little
poem [dated January 22, 1877] in which he specifically mentioned
the several languages this industrious Salesian was studying after
volunteering to go to the missions. That is why Don Bosco referred
to Father Bologna as vicar general in India31 in his letter to Father
Cagliero.
11. Father Julius Barberis
After Father Chiala's death, the task of editing and publishing
the letters from the Salesian missionaries in South America was
entrusted to Father Barberis.
aopius IX made him a cardinal in 1877 but allowed him to remain in Verona where he died
in 1900. [Author]
3 1We omit this poem because a translation would hardly do justice to its humor. [Editor]

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The First Month of 1877 in Rome
23
Dear Father Barberis:
Rome, January 23, 1877
I enclose a letter from our missionaries. See if it is advisable to
eliminate quotations and English or Irish names.
I shall write to the novices about their letter for the Pope. The Holy
Father has been bedridden for the past two days but now feels better. He
received me while confined to bed and held me for almost an hour to keep
him company.
Tell the novices that I have set up some grand projects for them, which
they can successfully carry out if they have good health, holiness and
wisdom.
Give my regards to Peretto32 and tell him that I am taking his letter into
consideration.
Send me as quickly as possible the decree on the Sons of Mary
Program.
May God bless us. Ask all your novices to pray.
Yours affectionately,
Fr. John Bosco
12. To Father John Branda
Father Branda was the catechist of the artisans. On January 22,
Don Bosco had written to Father Rua and among other things had
told him: "Visit my dear artisans and tell them that I read to the
Holy Father the letter which you wrote about them. The Pope was
very pleased and kept saying, 'God bless those dear boys of mine.
They give me much comfort. I shall pray for them that they will
remain good. Ask them to pray for me because my end is near.' "
Dear Father Branda:
Rome, January 25, 1877
I was deeply consoled by the news you sent me. The Holy Father
listened with delight as I read him your whole letter. He sends a special
blessing to all the artisans. Tell Arietta that there is still time for him too.
God's mercy is great, but he should not delay. I hope that he will give me
joy by receiving the sacraments on the feast of St. Francis de Sales.
Meanwhile tell all that I always remember them at Holy Mass. I thank
them for their prayers, which have already been partly answered. Tell
3 2The cleric Charles Peretto was a member of the first group of Salesians sent to Brazil in
1883. He became provincial and died there at Ouro Preto in 1923. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
them to keep on praying; they too will rejoice, and in a material sense also.
Greet them all for me.
Yours affectionately in Jesus Christ,
Fr. John Bosco
On January 29, after celebrating Mass in honor of St. Francis de
Sales in the Sigismondis' private chapel, Don Bosco took leave of
his generous hosts and set out for Magliano by train. The auxiliary
bishop of Cardinal Bilio met him at the station at Borghetto. After a
short walk he was welcomed by all the seminarians, the boarding
students, the day pupils, and their teachers. Greeting them in a very
fatherly way, he entered the bishop's coach and rode with him into
town. Soon afterward, the mayor called at the bishop's residence
with a welcoming committee.
The next morning Don Bosco returned the mayor's visit. He was
named Orsoli, and was somewhat of a bear who did not usually
take too kindly to priests, but, charmed by Don Bosco's words and
manners, he even attended a little gathering prepared for Don
Bosco by the seminarians in which they recited poetry for him.
When'. asked to speak, Don Bosco drew upon the classical heritage
of the region with a thought from the classics taken from Agesilaus
upon his visiting a school: Never do anything you may be sorry for
later, but always do what may prove helpful in days to come.
On the third day both seminarians and boys made the Exercise
for a Happy Death. That evening, Second Lieutenant [Benvenuto]
Graziano, whom we have already mentioned,33 came from Viterbo,
where he was stationed, and directed a short entertainment. It
featured L'Orfanello [The Young Orphan] and Lo Spazzacamino
[The Chimney Sweep] sung to guitar accompaniment. Finally, on
February 1 Don Bosco bid farewell to his Salesians and friends and
went on to Florence. There he remained until the evening of
February 3 as a guest of pious and charitable Marchioness
Uguccioni, who was still stunned by the recent death of her
husband. The next morning he arrived in Turin and received, as
customary, a most hearty "Welcome back" from the Oratory
community.
33See Vol. XI, pp. 102ff. [Editor]

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The First Month of 1877 in Rome
25
Two days after his return to the Oratory, Don Bosco found
himself back in Rome in a dream. It was a prophetic dream which
he privately narrated to the directors gathered for their annual
conference. We transcribe the narrative as it was immediately
recorded by Father Barberis and Father Lemoyne. It is necessary
to know, first, that Raphael Cardinal Monaco La Valletta, the Holy
Father's vicar after the death of [Constantine] Cardinal Patrizi, had
asked Don Bosco to send Salesians to direct the Hospital of Our
Lady of Consolation, just a stone's throw from the Roman Forum.
Personnel was scarce, but since this was the first request of the new
cardinal vicar to the Salesian Congregation, Don Bosco was very
anxious to oblige. On the night of February 7, he went to bed
preoccupied with this thought and dreamed that he was back
in Rome.
I seemed to be in Rome again. I went at once to the Vatican,
unconscious of the fact that it was the dinner hour and that I needed an
appointment, or of anything else. I was in one of the halls when Pius IX
walked in and informally sat down in an armchair of some sort near to me.
Greatly astonished, I tried to rise and pay my respects, but he would not
let me. Indeed he insisted solicitously that I sit by his side, and then he
began a conversation which substantially ran as follows:
"It isn't long since we last met," he remarked.
"Yes, it was only a few days ago," I replied.
"From now on we must see each other more often because we have to
discuss many things. Meanwhile, tell me what you have been doing since
you left Rome."
"There wasn't time for much. I settled a few matters which awaited my
return and then I set to thinking what could be done for the Conceptionists,
when suddenly I received a request from the cardinal vicar that we assume
the direction of the Hospital of Our Lady of Consolation. This is the
cardinal's first request ofus and we would like to oblige, but at this time we
are handicapped by lack of personnel."
"How many priests have you already sent to the Conceptionists?"
(Meanwhile he took my hand and, holding it, had me pace the hall with
him.)
"We sent only one. We were seriously considering sending more, but
we are in a bind because we have no one."
"Well, first provide for the Santo Spirito Hospital."
(Moments later, the Holy Father stood erect, his countenance raised
and almost beaming with light, and he gazed upon me.)

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Oh, Holy Father, if our boys could only see your face now, I am sure
that they would be beside themselves with joy. They love you so much."
"It is not impossible.... Who knows but that they may see their wish
fulfilled?"
Then, as if suffering from a sudden dizzy spell, leaning here and there,
he tottered over to a sofa and, sitting down, he stretched out upon it full-
length. Thinking that he was tired and was trying to get some rest, I
attempted to slip a cushion under his head, but he refused. Stretching out
his legs, he said, "I need a white sheet to cover me from head to toe."
Frightened and dumbfounded I stared at him, not knowing what to say
or do. I could make no sense of what was happening.
At that moment the Holy Father arose and said, "Let's go." We walked
into a hall full of prelates and the Holy Father went straight toward a
closed door. No one seemed to pay attention to him. I quickly opened the
door for him as he got close to it so that he could go through. Seeing this,
one of the prelates shook his head, murmuring, "That's none of Don
Bosco's business. There are people who are charged with doing that."
I apologized as best I could, remarking that I claimed no privilege but
had opened the door only because no one else had moved to do so and
because I feared that the Holy Father might be inconvenienced or might
stumble. The Pope overheard this and, turning back, said smilingly,
""Leave him alone. I am the one who wants him to do this." He then went
through the door and did not come back.
So there I stood all alone, no longer knowing where I was. As I turned
here and there to orient myself, I saw Buzzetti. His presence made me feel
much better. I was about to tell him something when he came over to me
and said, "Look, your shoes are worn out and messy."
"I know, but what can I do? These poor shoes have done a lot of
walking. They are still the ones I was wearing when I went to Lanzo. They
have twice traveled to Rome. They have already gone to France and now
they are back here. Obviously they have to be worn out by now."
"You can't wear them any longer. Can't you see that the soles are all
gone and your feet are resting on the ground?"
"You are quite right, but now tell me: Do you know where we are, or
what we are doing here? Do you know why I am here?"
"Sure I do."
"Then tell me. Am I dreaming or is all this that I am seeing something
real? Say something."
""Be at ease. You are not dreaming. All you see is real. We are in Rome
at the Vatican. The Pope is dead. And all of this is so real that, if you were
to try to leave, you would have a hard time and would not even be able to
find the staircase."

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The First Month of 1877 in Rome
27
I went to the doors and windows. Everywhere I saw buildings in ruins
and rubble, and the staircases in shambles.
"Now I really know that I am dreaming," I said."Just a little while ago
I was in the Vatican with the Pope, and there was nothing of this sort."
"The ruins you now see are the effect of a sudden earthquake which will
occur at the Pope's death, since the whole Church will be fearfully shaken
by his demise."
I did not know what to do or say. At any cost I wanted to get away from
where I was. I tried to go downstairs. but I was afraid of plunging into
some deep pit.
Even so I did try, but many people were holding me back, some by my
arms, some by my cassock. One even grabbed me by the hair and would
not let go on any account. I began to scream, "'You are hurting me!" So
intense was the pain that I awoke and found myself in bed in my own
room.
Although Don Bosco did not think he should keep this usual
dream to himself, he still forbade the directors to mention it to
anyone, saying that, for the time being at least, there was no need to
make much of it. That this was no ordinary dream became evident
exactly a year later when, in the early hours between February 6
and 7 [1878), the great Pontiff Pius IX surrendered his beautiful
soul to God after a brief illness.

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CHAPTER 2
The Conceptionists:
Frustrated Efforts at Affiliation
.B[FTER an initial most promising phase,1 the problem
of affiliating the Conceptionists [to the Salesian Congregation] kept
getting even more tangled up. Some people felt that it had been an
affront to the Roman clergy to summon a priest from elsewhere to
direct and reorganize an institute situated in Rome itself, as if the
city had neither diocesan priests nor religious orders equal to the
task. Complaints of this sort were brought to the Pope himself on
several occasions even in semi-official ways. Then difficulties and
resistance came from other quarters. The entire administration of
the institute had become so unsatisfactory that civil authorities
wanted to relieve the Conceptionists of the responsibility of the
Santo Spirito Hospital. Prince Borghese himself, the lay super-
intendent, could not help remarking, "They tell me that Don Bosco
works miracles. I do not believe it, but if he ever solves this
problem, it will be the biggest miracle ever." Undeniably, chaos
reigned. Some of the brothers had never even made their First Holy
Communion and many others had not been to the sacraments for
years. Gradually, despite their religious habit, they were losing
even the semblance of religious life. Furthermore, so many nasty
rumors had been spread about Don Bosco that nearly all of them
greatly feared him.
Throughout the month of January he visited them several times,
celebrated Mass for them, stayed for dinner, and thus saw things for
himself, conversed with them, and, by God's grace, appeared to be
making headway. Most of them immediately made their confession
1See Vol. XII, pp. 359ff. [Editor]
28

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to him and began to receive the sacraments. Much more had to be
done, but slowly and cautiously. At all events, when the Holy
Father heard of the initial results, he was so relieved and delighted
that he was almost beside himself with joy.
However, the thought of having been slighted kept nagging
certain people. A delegation, recommended by a prominent prelate,
came before the Pope urging him to entrust the Conceptionists'
direction to the Jesuits. Pius IX, although thoroughly annoyed,
patiently showed them that, were he to send the Jesuits to Santo
Spirito that morning, a mob would turn the hospital upside down
before nightfall with clamorous demands that the Jesuits be driven
out. He also added that, since the Salesians had already
demonstrated their ability, he saw no need to call upon someone
else. Later, he said to the prelate, "Call personally on Don Bosco
and tell him that I am pleased with him. Tell him also to hold on to
the direction of the Conceptionists and to have his sons come here
soon. In fact I want the institute's administration to pay every
Salesian his regular salary and to provide for his needs." On
another occasion, the Holy Father had remarked to a confidant of
his, "They are doing their best to put me in a bad light. Poor Don
Bosco! He is so helpful. He does all he can."
Nor did the Pope stop there. To forestall wild talk, interference
or trouble that might hinder Don Bosco's efforts, he made it known
that the Salesian in charge of the Conceptionists would be
responsible exclusively to the Pope, to whom he would report in a
regular monthly audience. Don Bosco was delighted by the ruling,
and also for the added advantage it offered the Salesian
Congregation in the conduct of its own affairs.
Throughout these negotiations Monsignor Fiorani, the commen-
datore of Santo Spirito Hospital, played the role of deus ex
machina. For some unknown reason he kept expressing more and
more certain personal views of his which were hardly in accord
with the Pope's clearly stated intentions. As he saw it, the crucial
point was that there should be two directors, each with the title of
apostolic visitor, namely, Don Bosco for spiritual affairs and
Monsignor himself for temporal matters. But how was such a two-
headed family to keep alive? Don Bosco was convinced that under
such a system nothing could ever be done about reforming the
institute. He was anxious to discuss this problem thoroughly with

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the Pope, but he was no longer in a position to be granted a papal
audience. Under the circumstances, he had to be content with
finalizing negotiations through Monsignor Fiorani, who, in winding
up the discussions, made it clear to him that it was the Pope's will
that they consent to this division of power. Don Bosco yielded and
agreed to the experiment.
We call it an experiment because he always regarded such a
solution to be a stopgap measure, considering it at best ineffective
to reach the Pope's goals as he understood them. He said as much
to Father Barberis, who quoted him in his chronicle on May 1 as
follows: "When I was first told about the Conceptionists in Rome, I
immediately stated that if the intent was to succeed, the
Conceptionists had to be affiliated to the Salesians while reserving
hospital work for their exclusive goal. When the Pope approved my
point of view, I drew up a plan which met his favor. As time went
on, intrigue and confusion arose, and modifications had to be made,
but only as temporary measures. My original plan, approved by the
Pope, still stands."
The experiment meanwhile was formalized in a decree issued in
the Holy Father's name by the Sacred Congregation of Bishops and
Regulars on February 6, 1877. It contained seven articles:
1. Don Bosco was appointed for life as apostolic visitor in
matters solely spiritual; however, his successors were not to hold
office for life but only at the Holy See's pleasure.
2. Monsignor Fiorani was appointed apostolic visitor for
temporal affairs, but not for life, and the same was true for his
successors.
3. The jurisdiction of the Conceptionists' superior general was
suspended.
4. Both apostolic visitors were authorized to delegate their
powers respectively to a Salesian and to a religious or diocesan
priest.
5. The visitor for spiritual affairs was to appoint a Salesian as
spiritual director of the professed Conceptionists and another for
the novices in compliance with the constitutions of the Concep-
tionists which were not to be altered.
6. The visitor for temporal matters was authorized, in consulta-
tion with the visitor for spiritual affairs, to admit postulants to the
novitiate and novices to profession, as well as to dismiss novices

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judged unsuited to the institute; he was also authorized, always in
agreement with his colleague, to see to the assignment and
reappointment of offices.
7. Both visitors were to present a triennial report to the Sacred
Congregation of Bishops and Regulars.
In the above cited conversation Don Bosco described the
situation created by this decree as follows:
For the time being Don Bosco has charge over everything concerning
the good of souls and the progress of the congregation while Monsignor
Fiorani is to be its temporal head. There will also be a steward or
administrator general who will fatten up at their expense, since he will
handle all wholesale buying and sell at retail prices. In addition they are
also authorized to elect a director general from our midst. With this
plethora of superiors I believe that no one will know whom to obey, and
with such a setup I cannot see how that congregation will ever thrive. At
this point our concern is gradually to tum the Conceptionists into genuine
Salesians by their observance of our rules; as to the manner of observing
them, they can use their own as a practical handbook. However, egged on
by a few Capuchins and stewards who live at their expense, and kept in a
ferment by wild rumors, they would like to retain their autonomy.
Monsignor Fiorani himself, who repeatedly stated in writing that
everything could be settled with just a few words, once he saw my
determination, kept stretching things out. We would have gotten nowhere,
and who knows how long negotiations would have dragged on, had I not
insisted that I had to leave Rome at all costs, and would indeed have left,
whether or not we had come to any agreement. So far nothing new has
turned up, but we must reach out toward our goal, urging general
obedience to superiors without specifying anyone.
A sample of the prevailing mood of the Conceptionists surfaced
at Turin in early summer. A certain Conceptionist, Brother Peter,
was causing his community serious embarrassment by his
outrageous conduct. Acting within his competence, Don Bosco
summoned him to Turin in order to admonish him. Without a clear
notion of why he had been sent for, he arrived and, learning the
reason, instantly returned to Rome in a rage.
We must now backtrack a few months. In February a conflict
had arisen concerning the Conceptionists' founder which fanned
the flames of discord among the members as they sided for or
against the new spiritual direction which had taken over from the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Capuchins. This led up to a series of letters from Rome to Unita
Cattolica, whose January 28 issue carried this article entitled
"Don Bosco and the Conceptionists."
For some weeks there has been much.talk here of Don Bosco and of the
Conceptionists, and I feel that this is the time to clarify the issues and to
correct certain notions which threaten to be spread abroad in an erroneous
if not harmful version. The Brothers Hospitallers of Mary Immaculate are
[popularly] known as Conceptionists. Their mission is to tend the sick and
perform the most menial services for them. Founded in 1854 by Cyprian
Pezzini of Cremona in honor of the Immaculate Conception, they were
from their very origins assisted, trained and consolidated by a Capuchin
friar of Genoa, Father John Baptist Taggiasco. Their motherhouse has
always been the Santo Spirito Hospital in Rome, and since there are no
priests among them-in fact all classical and literary studies are
excluded-their spiritual direction was entrusted by rule to the Capuchin
Fathers. However, due to the times in which we live and the heavy
demands being made on the Conceptionists by other hospitals, it became
impossible to set up a regular novitiate, not to speak of a regular
observance of their constitutions. At present, the [precarious] situation
among religious orders no longer permits the Capuchins to give them the
assistance they need, and the Conceptionists have been breaking up. The
Holy Father, who has always had a special place in his heart for this
institute because of the great good it can accomplish, especially for
terminal patients, decided to take them under his own protection. In asking
the help of Don Bosco, he explained his views on organizing these sons of
Mary Immaculate, telling how he himself had seen to the construction of a
house in Piazza Mastai specifically for their novitiate. Don Bosco
graciously accepted the proposal of His Holiness and was named
apostolic visitor for life with full powers. With the assistance of a few
Salesian priests, he will concern himself with establishing the needed
novitiate and enforcing community life, which will enable this new
institute to achieve its most praiseworthy goal of giving spiritual and
bodily relief to the sick, especially at the hour of death.
Another Capuchin, Father Valentino of San Remo, a former
director of the Conceptionists, read this article and became highly
indignant, branding it "utterly and entirely false, except for its
statement of the Holy Father's concern and solicitude for the
institute." From Anagni he immediately sent the editor of the Turin
newspaper an irate letter of protest and enclosed an amended

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version, written, he claimed, "by Father John Baptist Taggiasco,"
a fellow Capuchin living at the Sette Sale in Rome, whom he
described as the "true, genuine founder of the Conceptionists."
This was intended as a reply to that "packet of lies," seeking the
"restoration of the honor of the Capuchin Order by fully clarifying
a fact which was well known to all in Rome who had any dealings
with the Santo Spirito Hospital."
Unita Cattolica refused to print Father Valentino's letter in
deference to Don Bosco who had compiled the former article from
data obtained from the older Conceptionists themselves.2 Subse-
quently, the letter was printed in a Franciscan periodical.3
According to Father Valentino, the Conceptionists were founded in
1857 by Father Taggiasco with the assistance of some of his
confreres in order to replace lay nurses with religious ones in the
care of the sick. To prove his assertion he cited a similar statement
of the Conceptionist Brother Crispino of Rome, whose testimony
was declared very questionable by Don Bosco's secretary for
reasons which hardly warrant explanation here.
Our archives still have another autographed statement of the first
chronicler of the Conceptionists, who, on receiving the habit in
1858, began compiling the institute's annals in 1860. On
November 23, 1876, he declared and asserted "as sheer truth,
which he was ready to confirm by oath," that he had recounted the
history of the institute's origins "under the inspiration and
influence" of the Capuchin Fathers who were then spiritual
directors of the Brothers Hospitallers, since he himself knew
nothing of the earlier relationship between Father John Baptist
[Taggiasco] and the young Cyprian Pezzini of Cremona, whom he
now acknowledged as the first and only founder. He then
continued: "Hence, while I reaffirm the truth of all that happened
after my entrance into the institute, so I declare as unlikely, or at
least doubtful, whatever took place before that." Don Bosco had
therefore been well informed.
The controversy had no sequel, one reason being perhaps that
2This is stated by Father Berto in a handwritten note kept in our archives. He also wrote
that he was present when the article was compiled. [Author]
3Echo of St. Francis of Assisi, February 28, 1877. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Don Bosco, abiding by his custom of letting people gossip, did not
intervene directly or through others.
At the beginning of March, Monsignor Fiorani, availing himself
of the faculty granted him by the February 6 decree to assign
personnel, after having first conferred with Don Bosco, called upon
Brother Louis Mary Monti of Milan to assume the office of
superior of the institute. He was a Conceptionist of very fine spirit,
an original member of that religious family. His first act was to pay
his respects to Don Bosco, expressing his thanks "for all the good
he had brought to the institute and therefore to the lowly
Conceptionist Brothers." He then went on to bare his soul in
sentiments of affection: "Words are certainly inadequate to thank
you, Very Reverend Father, for all you are doing to improve our
condition, nor have we any way to repay you. Yours will certainly
be an eternal reward from God and Our Immaculate Mother. So far
I have not had the blessing to meet you personally, but I recognize
the father from the work of his son." By this he alluded to the
director of the Conceptionists, Father [Joseph] Scappini.
The new superior's first two months in office were troublesome
indeed. Misconduct and transgressions were now such that they
could no longer possibly be kept from the public eye. The people
were scandalized. Eight brothers and about twenty lay helpers had
to be dismissed. Once the chief troublemakers were out of the way,
it became possible to enjoy a bit of peace. It is to his credit that in
all these matters he never took a step without first consulting the
spiritual director, Father Scappini. But lamentable difficulties kept
blocking the resurgence and new growth of the institute. Some
members, banding with influential outsiders, kept up a barrage of
embarrassments under the guise of zeal. Monsignor Fiorani let
himself be made a fool of by a servant of his in whom he put too
much trust and by others who, though well intentioned, lacked good
judgment and turned molehills into mountains to the great sorrow of
poor Father Scappini. He in turn, though sorely troubled by his
own problems, had to sustain Brother Monti, who, no less upset,
had no one else to rely upon. "I owe you a debt of gratitude,
Father," he repeatedly told Don Bosco, "for the good you are
doing to me and my confreres through Father Joseph, our good
director, a genuine copy of his spiritual father."
Lest a remark of Don Bosco be lost in oblivion, we quote it here,

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although it was uttered in different circumstances. He was speaking
to the lay Salesian, Brother [Peter] Barale, whose faithful service
our good father even then appreciated. One day he asked Don
Bosco if, in the face of current difficulties and unknown future fears,
he had ever considered dumping the paper mill he had purchased at
Mathi, but Don Bosco hushed him by this resolute response: "Once
Don Bosco puts his hand to a project, he is not one to stop
halfway."
Is not the Conceptionist situation a proof of this? He had pledged
himself, perhaps with misgivings, to this historic experiment which
he knew had no chance of succeeding. But he had committed
himself to it, and for this reason he conscientiously worked at it
without retreating or slowing down because of difficulties arising
from unwise planning. At the same time he never lost sight of the
one solution which he judged best suited to reach the intended goal
and most in keeping with the Pope's desires. So, for a third time in
less than eight months, we again see him in Rome, wearing himself
out, cudgeling his brains and, let us say it, distressing himself to
achieve in a worthy manner the good sought by Pius IX. In this
situation too he acted with consummate prudence.
Grand preparations were then in progress in Rome to honor Pius
IX, who was celebrating the jubilee of his episcopal consecration
during the first days of June. Don Bosco wanted his Congregation
to be represented, and so he decided to send Father [Joseph]
Lazzero and Father [Julius] Barberis to the Eternal City for this
purpose. However, without letting on that they were preparing the
way for him, he planned their trip so as to make it serve a double
purpose. He first appealed to Monsignor Fiorani, in the interest of
economy, to lodge his two Salesians with the Conceptionists,
seeking not so much to keep down expenses as to give them a
chance to talk freely with Father Scappini and learn first-hand what
the true situation was. More important, he told the monsignor that
his two delegates were respectively director of the motherhouse and
director of the Salesian novitiate, and he suggested that he put them
in touch with the brothers and freely draw upon their services if he
thought he could use them in any way. Indeed, if the Conceptionists
had not as yet made their spiritual retreat, why could not his two
priests preach it? The monsignor, after checking with Father
Scappini, thought that the latter suggestion was excellent. Father

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Scappini wrote to Don Bosco and assured him that, as far as he was
concerned, it was a superb choice and the two priests were
anxiously awaited. They left Turin on May 28, and after the jubilee
celebrations were over, they preached the retreat. "The spiritual
exercises went far better than either we or they had expected,"
Father Lazzero wrote.4 "Today, the closing day, we all dined
together at the Santo Spirito Hospital-a real family celebration.
The Conceptionists are truly quite fond ofus. They would shirk no
hardship for our sake, but heaven help anyone who would touch
their independence! Hence, the status quo will still regulate our
relations in the foreseeable future."
Don Bosco had already been nine days in Rome when this letter
was mailed from there. He had escorted the archbishop of Buenos
Aires, who was heading an Argentinian pilgrimage, but it seemed
quite clear that he was there solely to benefit the Conceptionists.
Among other things he drew up a lengthy memorandum for the
Holy Father to acquaint him with the drawbacks caused by the
setup that had been chosen and to insist on the need to revert to the
original plan. He had Father Scappini and the other two priests
read the memorandum, discussing it with them in detail, and editing
and revising the wording until he thought it satisfactory. In the
meantime the Pope was taken up with the jubilee celebrations and
many bishops were awaiting an audience with him. Still word got to
Don Bosco that Pius IX was lamenting the fact that he wasn't
receiving a report from him about the Conceptionists. But how can
I get to him? Don Bosco asked himself, writing to Father Rua.5 On
June 10, he attended a public audience, and when the Pope, in
filing through the crowd, came up to him, Don Bosco asked if he
might have a few moments of private conversation with him. "Only
too gladly," Pius IX answered, "but, please, kindly wait until this
surge of pilgrims is over and I can find a free moment."
Don Bosco requested a private audience also in writing but
waited in vain for a reply. Seeing that he could not stretch his stay
in Rome any longer and since he had no way of personally
submitting his report to the Pope, he entrusted it to the cardinal
vicar and asked that it be delivered to Pius IX at the most
4 Letter to Father Rua, June 13, 1877. [Author]
5 Letter from Rome, June 8, 1877. [Author]

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convenient time and manner. Then, breaking off his stay, he
returned to Turin.
The report contained two chief sections: one listed the evils
existing in the Conceptionist Institute, the other offered recommen-
dations for rooting them out. Don Bosco specifically deplored five
evils:
1. The lack of a regular novitiate.
2. The Conceptionists' firm belief that they knew how to govern
themselves, although they had neither training nor experience in the
actual governance of a religious society.
3. The excessive number of superiors who, in governing
independently of each other, kept getting in each other's way.
4. The lack of vows and of any suitable preparation for taking
them: a situation leading to brawls, reciprocal threats, insubordina-
tion and desertions.
5. In view of a future religious profession, an uncertainty about
which superior was to receive the profession and about the rules to
be professed.
He also suggested that five main remedies were to be urgently
applied if the institute was to endure:
1. Establishment of a novitiate far away from the Santo Spirito
Hospital.
,
2. Religious profession based on the Salesian Constitutions.
3. Prohibition against accepting any hospitals in which the
Conceptionists would be working with persons of the opposite sex,
unless their living quarters were completely and rigorously
segregated.
4. Elimination of any need to employ lay male nurses.
5. Unquestioned unity of government.
Don Bosco concluded his report by offering the Holy Father the
most lowly and willing services of the Salesians in all matters as it
might please His Holiness then or later to assign to them.
The Holy Father weighed the gravity and significance of the
report. However, eager that the Conceptionists should attain the
aims of their institute and yet unable to probe the matter personally,
he appointed Cardinal Randi to do so and informed Don Bosco of
this on June 20 through Cardinal Simeoni, the secretary of state.
Cardinal Randi, on studying Don Bosco's memorandum, concen-
trated on those points which showed that Don Bosco, unable to act

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
freely, felt at a loss to carry out the mandate he had received. Upon
reading the decree of February 6, he had to admit that it certainly
was far from clear in delineating the powers of the apostolic
spiritual director and in practice led to unforeseen complications.
He therefore decided that more explicit directives were needed to
remove all doubts and close the door to eventual conflicts. He also
conferred with the apostolic administrative director and was given
clarifications of policy, as well as the assurance that the latter had
personally never raised any obstacle, nor did he intend to do so in
future, in the way of the spiritual director's exercise of duty. After
that, the cardinal invited Don Bocso to express "his valuable
feelings" on this matter and to make any further observations which
he considered necessary. The entire letter could hardly have been
couched in more complimentary terms for Don Bosco, but he was
unable to reply as promptly as he would have liked because he was
escorting the archbishop of Buenos Aires through Liguria and
France. Knowing how anxious the Holy Father was to see the
matter quickly settled, the cardinal wrote a second letter urging
Don Bosco to send in his final observations without delay.
Furthermore, since Father Scappini had succumbed to seasonal
fevers-a not uncommon occurrence for visitors who arrived in
Rome before the waters of the Tiber had been dammed up-and
had returned to his native Piedmont a few weeks before, the
cardinal asked Don Bosco to send someone soon to take his place.
As quickly as he could, Don Bosco hastened to reply, reiterating
the viewpoint which was basic to the experiment from the first
moment of the negotiations, a viewpoint he saw no reason to
relinquish.
Your Eminence:
Turin, August 7, 1877
Trusting that you will kindly overlook my delay in writing, I now make
it my duty to reply to your honored letters which concern the Brothers
Hospitallers of the Immaculate Conception, commonly called "Concep-
tionists." The better to clarify my views on this matter, I think it best to
start at the beginning of this affair.
In November of last year, the Holy Father graciously had Cardinal
Bilio summon me to Rome. On my arrival, His Holiness spoke of his
desire to regularize the Conceptionists. I willingly acceded to his proposal,
and, in order that his will might be faithfully carried out, I asked that he put

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it in writing for me. He did so in a rescript of November 15 of that year. I
set myself to study the situation and, in accordance with the rescript, after
a month and a half I was ready to submit to His Holiness some basic terms
on which I felt the regularization could rest. His Holiness was pleased
with everything, and Monsignor Fiorani informed me that all was
proceeding well, with only a brief conference needed before I could
definitely get to work. He just asked that, in coming to Rome, I take along
another priest who would immediately assume direction of the
Conceptionists. But then he began to tell me of amendments and that I
should leave matters just about the same as I first found them. In view of
this, I insisted on talking to the Holy Father, who verbally confirmed all
that was contained in the aforesaid rescript. After that I could no longer
have the honor of paying my respects to His Holiness and always had to
go through Monsignor Fiorani, who stuck to his plan that it would be wiser
for me to be apostolic visitor for spiritual matters. I found it difficult to see
how two heads in one and the same family could possibly effect a unified
rule agreeable to everybody. However, since he told me that this was the
Holy Father's wish, I said nothing and agreed to go along with it, although
I foresaw difficulties from the very beginning, as I had the honor of
commenting in a memorandum submitted to His Holiness. I suppose it has
come into the hands of Your Eminence. Please note that I did not draw up
that memorandum as a subterfuge, but only because I could not speak to
the Holy Father himself. Now, considering the present setup of the
Conceptionists as their apostolic visitor, I have no other suggestion
beyond what I have proposed in the memorandum. However, if a
foolproof, firm and definitive plan is wanted, I would say that we already
have it in the one originally drawn up by the Holy Father's enlightened
wisdom. If, on the other hand, it seems desirable to try another plan, my
suggestion is to entrust the direction of the Conceptionists to the
Commendatore of Santo Spirito, while the Salesians, as chaplains, would
only concern themselves with the spiritual tasks of catechizing, preaching,
hearing confessions and celebrating Holy Mass. However, in this case, the
Salesians would have no further responsibility, material or spiritual. They
would live apart from the Conceptionists and go to them solely for those
things that concern their spiritual duties. This last plan could be adopted
without difficulty, since the Salesians have to open a small house for
confreres who pass through Rome on business or reside there, and the
priests assigned to the Conceptionists could make that their residence.
Having most sincerely expressed my viewpoint, I now await the favor of
your comments. However, should the Holy Father desire any other
arrangement, I shall not raise the slightest objection, and all the Salesians
will, with one soul, abide by the revered wishes of our benefactor, Pius IX.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
I had the opportunity to speak with Father Scappini, who has been ill
with fever for some days. He now seems a little better. If I see in the next
few days that he cannot return to his post, I shall send at least one other
priest to provide for the Conceptionists' religious services.
Yours gratefully,
Fr. John Bosco
It is doubtful that the Holy Father would have objected to Don
Bosco's proposed revision of the decree of February 6 since it
would really have facilitated the implementation of his intentions.
Hence Cardinal Randi asked Don Bosco to return to Rome or to
give the Salesian who was to take over the direction of the
Conceptionists the necessary powers and instructions. It was
becoming most urgent that this Salesian be present in Rome also
because, without him, the Conceptionists' practices of piety were
being neglected, and the postulants, who had been judged worthy to
take their first religious vows on the feast day of the Immaculate
Conception, had to be properly instructed. Don Bosco's prompt,
clear reply expressed his thoughts unmistakably and definitively.
Your Eminence:
Turin, August 18, 1877
As you kindly wrote, certain matters are best dealt with face to face.
Indeed, I did not express myself sufficiently well in my letter. I simply
wanted to say that to provide a stable future for the Conceptionists, they
should be affiliated with an institute acknowledged and approved by the
Holy See. Their habit, name, objective and all the rules needed to sustain
that objective should be kept. This is the way I have always seen fit to set
up on a firm basis a secure existence that will not deviate from the
observance of their own constitutions. This, too, I believe, is the aim of the
rescript of November 17, 1876.
If, however, as Your Eminence points out, the identity of the institute
and the continuance of its services in its present locations are to be
preserved, I believe that the first requirement is to entrust both the
spiritual and temporal administration of the institute to a person who has
the full confidence of the Holy Father. Such a person is to have complete
responsibility. The Salesians, on their part, would be chaplains who would
go to the Conceptionists solely to carry out their priestly ministry, with no
interference in internal affairs. In this case, the Salesians could be guided
and, when necessary, admonished by their own superior, who would freely

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exercise his authority and make sure that they are carrying out their duties.
I am happy to tell you that Father Scappini is doing better and has
already returned to Turin. He feels that he can go back to Rome and be
close to Your Eminence before the end of this month, or, at the latest, by
the beginning of September. I shall give him all powers especially in regard
to Your Eminence, whom we hold in unbounded love and trust. I believe
that you both can personally smooth away any difficulties that may arise
with this project. I shall be coming to Rome myself soon, but my health is
presently somewhat shaky, allowing me to work a while at my desk, but
not to leave my room, let alone take trips.
May Your Eminence give me the favor of your holy blessing. Pray for
me and for the Salesian Congregation, that amid the host of possibilities
offered to us by Divine Providence we may choose and work at those tasks
which redound to God's greater glory. We, in our lowliness, shall not
cease to offer special prayers for the precious health of Your Eminence, of
whom I am honored to profess myself in Our Lord Jesus Christ,
Your most grateful servant,
Fr. John Bosco
However, neither Monsignor Fiorani nor Cardinal Randi, averse
to having the Salesians involved in the direction of the
Conceptionists, was of that opinion. Father Scappini, somewhat
stronger, was all set to leave for Rome and had already notified
Brother Monti of his coming, when the latter, in the name of
Monsignor Fiorani, wrote back to say that he was not to come
because his return might well serve no purpose. At this news Don
Bosco was dumbfounded and immediately begged the cardinal for
an explanation.6 He came to learn that the reform of the
Conceptionists was to be temporarily entrusted to Roman
ecclesiastics under the supervision of the cardinal vicar. Cardinal
Randi deplored the hasty communication of this news in so
unseemly a manner, even before matters had been firmly finalized,
but there was no turning back. Don Bosco, for all the efforts he had
put into the Conceptionist project, was thus rewarded with such an
unenviable disservice. The underlying causes will be better
understood once the intrigues of his adversaries will be thoroughly
known. For the time being, Don Bosco's letter to Louis Cardinal
Bilio may well be the best epilogue. The cardinal had spoken the
6Don Bosco's letter was written on September 19, but we have no copy of it. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
first word on the matter to Don Bosco; to him Don Bosco
addressed the final word.
Your Eminence:
Turin, November 20, 1877
From the very beginning it was Your Eminence who had much to do
with my involvement in the direction of the Brothers Hospitallers
popularly known as the Conceptionists, and so you are certainly in a
position to know and appreciate the state of things which I shall briefly run
through.
Through Your Eminence, the Holy Father, in his goodness, was so kind
as to summon me in most affectionate terms. "I desire," he told me, "that
you assume the care of the Conceptionists, who have a lofty mission and
can greatly help the sick prepare for a good death. However, you are
neither to reform nor to correct, but rather to create or, better still, to blend
their constitutions with those of the Salesians."
Although I realized the weight and delicacy of this assignment, I felt
that I was being greatly honored to be given the opportunity to work under
the revered direction of the Holy Father, and all I asked of His Holiness
was that he kindly express his thoughts to me in writing, so that I might
better ponder and carry them out. Please refer to the rescript of November
17, 1876, under number one.
Basing myself on this rescript, I set to work and in a month or so sent in
an overall plan which provided for retaining the name, habit and purpose
of the Conceptionists with all of those rules which were not in conflict with
those of the Salesians. The Holy Father was pleased with everything, and
Monsignor Fiorani wrote to me that all was proceeding well, that nothing
more than a very short conference was needed, and that I was to bring a
priest with me. But no sooner did I get to Rome than difficulties arose. I
thought that the Holy Father's intent had not changed, but Monsignor
Fiorani kept saying that radical changes were not advisable and the only
possibility was a moral reform, most especially since His Holiness had
given the Conceptionists a large grant of 200,000 lire. Don Bosco
therefore was to be named apostolic visitor and be represented by Father
Scappini. I could not see the reason for this. I spoke to the Holy Father,
and he just repeated what he had previously said and written. Monsignor,
however, kept saying that the rescript had to be modified. I yielded to this
change because I was assured that it was the Holy Father's wish. Thus,
Father Scappini became the spiritual director, while all administration of
material goods and personnel was reserved to Monsignor Fiorani.
A further study of the Conceptionist rules as applied to real life
convinced me that this state of affairs could not go on, and when I came to

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The Conceptionists: Frustrated Efforts at Affiliation
43
Rome for the Holy Father's jubilee, I did my utmost to obtain but a
moment's audience with His Holiness. I first asked in writing; then the
Holy Father, in a general audience, made it clear that he wished to hear
what I had to say. but it was not possible because of the rush of pilgrims
who wanted to catch at least a glimpse oft.he Pope. Under the pressure of
time and business, since the cardinal vicar had asked me for detailed
information about the Conceptionists, I thought that I would give him my
memorandum, which I enclose, so that he might pass it on to the Holy
Father, as I believe he did.
Second, urgent business. recalled me to Turin. A month later Father
Scappini became so ill and weak that he had to return home and go to bed,
but he first provided a priest to replace him for the spiritual care of the
Conceptionists during his absence. In the meantime Cardinal Randi's first
letter reached me, asking for clarifications and comments.
Third, should you have time, you might here see His Eminence's letter
and my reply. My conclusion was that we would simply offer our services
as chaplains unless the Holy Father willed otherwise. In that case we
would follow his desires. Meanwhile Father Scappini recovered from his
relentless fever and was all set to return to Rome. He had already notified
the superior of the Conceptionists, when he received a letter from Brother
Louis [Monti] who, writing for Monsignor Fiorani, told him to suspend his
return to Rome since he might have to go back again. He gave no
explanation whatever. Cardinal Randi now has the letter. Dumbfounded, I
begged His Eminence for some explanation, and a few days later he
replied with a letter dated October 1, 1877, informing me of the Pope's
decision and deploring the manner in which Father Scappini had been
dismissed. Under the circumstances I had no other choice than to cease
taking any interest in the Conceptionists. I now await instructions and
have meanwhile assigned the personnel to other duties. However, in every
letter I have always insisted that the Holy Father be told that the Salesians
regard his every wish and desire as an order that we will always gladly and
promptly carry out.
I have written on certain confidential matters to His Eminence Cardinal
Randi. I hope soon to make a visit to Rome and speak to Your Eminence
of things it is best not to entrust to paper. I am most grateful for your
kindness toward us and humbly invoke your holy blessing.
Your humble and grateful servant,
Fr. John Bosco
For a better overall understanding of this affair, we would also
have to know the details which caution would not let Don Bosco
"'entrust to paper." Nevertheless, any alert reader will have

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
realized by now that there had to be some shady behind-the-scene
dealings which Don Bocso had gotten wind of. Yet he persevered to
the end with maximum uprightness, love and unselfishness.
After Pius IX's death, the Holy See did not leave the
Conceptionist Institute to fend for itself but, by allowing a certain
number to become priests and so provide spiritual direction for the
brothers and by other saving reforms, it brought about the
Institute's renewal. Today [1932] it is an honor to the Church and
is gaining recognition for its outstanding contribution to the welfare
of civil society.

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CHAPTER 3
The Annual Conferences of
St. Francis de Sales
THE Oratory's celebration of the feast of St. Francis de
Sales was postponed to Sunday, February 4, so that Don Bosco
might attend. He arrived at 8:30 that very morning, greeted by the
band, with thunderous applause, hurrahs, and a show of
overwhelming joy. The directors of several houses, present at the
Oratory for the meetings held regularly around the feast of St.
Francis de Sales, had a hard time elbowing their way through the
happy throng of youngsters to reach his side. The good father was
never so thrilled as when he saw himself thus mobbed by that
motley crowd of his Oratory sons, all vying with each other to show
their love and gratitude. That evening in the little theatre a very
heart-warming assembly was held in his honor. Each department of
the Oratory was represented by speeches which in one form or
another expressed the delight of all at having their beloved father
back with them. The dramatic club presented a play, The Vocation
of St. Aloysius, and its excellent performance delighted everyone.
The meetings began on the evening of February 5, with the
opening session chaired by Father Rua. The first matter of business
concerned personnel, financial administration, and new houses-
on none of which is it necessary for us to dwell. We will rather
concentrate on three topics which have a general or historic bearing
on the Congregation.
The expansion of the Salesian Congregation, with its widening
range of concerns, made it ever more difficult for Don Bosco to
continue that individual attention which he so effectively gave the
confreres, so much so that it was feared that the spirit of piety
would be hurt, especially among the new clerics. It is an undeniable
45

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
fact that Don Bosco's influence produced year after year a certain
type of cleric which it would be most desirable to perpetuate
generation after generation: thoughtful, studious, fervent in prayer,
well rounded, ready to do whatever they knew to be their superiors'
wish. Theirs was a life blending prayerful concentration with
action, a life we may today call a reflection of Don Bosco's own
spirituality. These models, rising from the ranks of their
companions, were looked up to with respect, deference, and
admiration by those who never rose above the mediocre yet were
still incited to greater good by their example. The soul of this
formation, this life, was what we call the spirit of piety, shown by
the frequent reception of the sacraments, love for prayer, zeal for
divine worship, a taste for God's word, and wholesome reading.
The members of the Superior Chapter and the directors devoted
their time to foster this spirit in their several communities,
especially among the young confreres, while being alert to detect
and promptly eliminate those things which might diminish it.
A second topic was that of the Sons of Mary. We made no
further mention of this apostolate in the twelfth volume of this
series because in the eleventh we had already gone beyond the year
1875 and encroached upon that volume. As we have already
narrated,1 this providential project, which had been based at
Sampierdarena, was nearing full maturity. As word got about,
inquiries poured in from everywhere, even after the school year was
well on its way. To avoid disrupting classes, Father Albera, the
director, would have preferred to postpone all applications that
came in after the first few weeks until the end of the school year,
but, knowing the priority which Don Bosco gave to this endeavor,
he did not wish to contravene his desires. Don Bosco's views on
this matter did in fact differ widely from his. It was Don Bosco's
intention that all those who applied and met the necessary
requirements were to be accepted regardless of the time of year. So
great, he maintained, were his expectations of the project's results
that they were not to be jeopardized by perilous delays. Once the
assembly was informed of this, it agreed to add an article to the
regulations for the Sons of Mary: that latecomers be willing to do
some manual tasks until, after some preliminary studies, they were
1See Vol. XI. pp. 20-59. [Editor!

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The Annual Conferences of St. Francis de Sales
47
numerous enough to make up a new class and have a regular
teacher assigned to them.
Finally Father Rua passed on to the assembly a wish of Don
Bosco's that they were to consider an order. He desired that each
school hold a triduum of talks at the beginning of the school year so
as to give the students a right start. This would afford them an
opportunity to straighten out their rpinds after the distractions of
vacation and to attend to their spiritual needs with calm. The
proposal was adopted and has unbrokenly been in practice since
1877, to the inestimable advantage of discipline, moral behavior
and study.
Don Bosco attended the next morning's meeting. After the
previous evening's deliberations were approved, he brought the
members up to date on the Congregation's most recent develop-
ments and examined a series of proposals and plans, explaining the
criteria which should become their norm in making decisions
according to his spirit. In the intimacy of this family gathering, he
was also able to speak freely about the Conceptionists and acquaint
them with the actual condition of that institute and the state of
negotiations up to his departure from Rome.
Don Bosco had always been unwilling to take over monasteries
and turn them into boarding schools because he disliked giving
people a chance to say that religious were driving out other
religious. If, on a rare occasion, it was a question of redeeming a
monastery from the hands of lay owners, he always demanded that
the owners themselves clear the matter with the Holy See and
obtain its permission. On this occasion, instead, these were his
actual words: "Now the Pope not only gave me permission, but
urged me to buy buildings once belonging to religious and turn them
into Salesian houses. The purpose of this is to give back to the
Church what was stolen from it and to preserve the original purpose
of these houses consecrated to God's glory, lest they be used for
profane purposes. From here on, if our finances make it feasible,
we know that we shall run into no problems with Rome."
Insistent requests had come in from Albano and Magliano for a
Salesian boarding school in each town. Cardinal Berardi, for the
third time, offered him the boarding school at Ceccano which the
Scolopian Fathers wanted to close down since enrollment had
dwindled to no more than ten students. Don Bosco had also been

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
asked to take over the boarding school at Ascona. After giving this
news, he added, "It's incredible! We move on to situations heaped
high with obstacles, and yet so far we have never had to pull back.
We always go forward. Every enterprise we put our hand to
succeeds beyond all expectations, even though we constantly see
others forced to retreat time after time from positions they long
held. It is truly the Lord who makes us forge ahead under full sail.
We would deserve to become blind if we failed to see God's hand
everywhere in all we do."
A thorny problem then came to the floor. The five-year lease of
the Valsalice college2 was about to expire. During those five years
it had been constantly hoped that the number of boarders would
grow, but somehow it never met those expectations. Was the
college therefore to be kept open or should the whole facility be
returned to the Brothers of the Christian Schools, from whom it was
rented? "What are we to do?" Don Bosco asked his co-workers.
Then he went on to say, "I have always wished that this college
should stay open and prosper so that we might foster vocations to
the priesthood and see whether we could draw also from that social
level laborers for the Lord's vineyard. We reaped some good fruits,
but we cannot say that the Lord has blessed our work in this house
as He has done in the others. When the direction of this school was
offered to us, we all opposed the idea. The only reason we accepted
it was to obey the archbishop. As far as our own Congregation is
concerned, it looks as though St. Francis of Assisi has lent us a
helping hand thus far. You know the story they tell about him, how
the devils, raising all kinds of hell against his new institute, met to
hatch a plot. Several schemes were brought up to wipe out those
mendicant friars, until finally one little devil, more cunning than his
fellows, jumped up and declared that the surest way to undermine
the fervor of any religious order was to infiltrate its ranks with
nobility and with the wealthy. To offer these individuals the
thoughtful attention due their position, special concessions would
have to be made, privileges granted, and exceptions posited to the
rules, exceptions which would then have to be extended to all, with
the result that the whole order would become lax. The assembly of
devils cheered and unanimously voted in favor of the plan. And so I
2 See Indexes of Volumes X and XI under "Valsalice." [Editor]

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49
believe that St. Francis has so far safeguarded us. There have been
some members of the nobility who have either tried our life or asked
to try it, but to date no one has decided to stay on with us. For all
these things let us always give thanks to the Lord."
As for a decision on the Valsalice college, Don Bosco did not feel
that it was time to say the final word. He urged all to think and
pray. This was not just an excuse to evade a decision. In fact, ten
days later he wanted the Superior Chapter to re-examine the future
of the college with Father Dalmazzo, its director. The lease was to
expire in September. Opinions on the advantages of keeping the
school open were divided. Those who thought it should continue
had three sound arguments on their side: the school had been
accepted in obedience to the archbishop and this was still a valid
reason, fostering vocations from the nobility was quite an
achievement, and pulling out would be a setback for the Salesians.
Those who favored leaving the school argued that the school's very
nature was hardly in keeping with the Congregation's objectives,
that its enrollment was dropping, that hardly any success had been
achieved in getting vocations, and that every year the Oratory had
to make up a deficit of six thousand lire. Were the poor then to
subsidize the wealthy? After a careful weighing of all pros and cons,
the decision to keep Valsalice open prevailed, but some financial
measures were taken to keep the administration solvent. The plan
of mixing day students and boarders, as was done by other schools
whereby a vehicle picked up pupils and brought them home, was
unacceptable because of the fear of potential problems.
Let us return to the morning session of February 6. Before
closing it, Don Bosco expressed repeatedly and very warmly a
desire of his which he had already brought up in past years: namely,
that each director should write up a history of his school and devote
the greatest care to the task. He closed the session with the
following words: "The Holy Father has told me that ifwe want our
schools always to flourish, we must strive to foster among ourselves
and among our boys piety, morality and thrift. Let each of you give
serious thought to fostering these three elements among both
Salesians and pupils. Speak ·of them in your sermons ·and
conferences and in private talks. I would like one of the meetings
during these days to be devoted to searching for practical ways of
following the Pope's advice."

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
In the afternoon, all the Oratory confreres, novices and
aspirants-two hundred and eleven in all-gathered in the Church
of St. Francis de Sales for a general assembly. The detailed
account of each house, which formerly used to be given by each
director, was this time given in part by Father Rua as he got it from
the different directors and in part by Don Bosco. The latter opened
the meeting by stating, '"Today's assembly is a little different from
the gatherings we h9ld during the year. It is still the conference of
St. Francis de Sales which has been held in the past years, only
somewhat modified to make room for the many topics we have to
discuss. To bring up everything in detail would take too much time.
Let Father Rua give us a comprehensive picture of our schools in
Piedmont, Liguria and France, and I'll say something about
America, as well as our houses in Lanzo, which I have just visited.
To meet your desires and to safeguard the spirit which is to prevail
in all our houses, I will show you how the Lord helps and shields
us. He will certainly preside over this assembly for the
Congregation's good, for our overall encouragement and for the
welfare of souls."
Although in the course of our narrative we have usually recorded
only Don Bosco's talks word for word, it seems useful at this time
to make space, by exception, for Father Rua's report, which luckily
has come down to us in a transcript made by one of his listeners. It
was given with all the thoroughness which Don Bosco's first
successor put into everything he did and must have been put
together under his direct guidance. Father Rua's talk follows:
My report shall proceed in order of time, starting with the houses which
were established first. I will tell you what I picked up from the individual
directors as well as whatever else I already knew.
Starting with our first school-Bargo San Martino-I can say that on
the whole all is proceeding very well for both pupils and Salesians. At first
we feared a drop in enrollment because of the rice fields which are quite
close to the school, but the opposite was true. The enrollment went up, so
that now it numbers two hundred pupils besides faculty. True, precautions
must be taken to ward off the threat of malaria, but, thank God, no one has
as yet come down with it. Indeed, I'm glad to say that on my visit I found
the infirmary empty, and Father Director assured me that not a single boy
had fallen ill during the entire month. The financial situation is healthy
too. They are not rich, but they are getting along thriftily, thanks also to

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The Annual Conferences of St. Francis de Sales
51
the nuns who went there this year to run the linen room and the kitchen.
Certainly they do not stint on necessities and have all they need for food
and clothing. As to their moral conduct, we need not quote Isaiah: "You
have multiplied the nation and have not increased the joy" [9:3], because
with the growth of the student body, the spirit of piety has also grown. The
sodalities of the Blessed Sacrament, the Immaculate Conception, the
Altar Boys and St. Aloysius are doing very well. Excellent work has been
done by both priests and clerics. This year, after final examinations, a
good number of students donned the clerical garb, some entering the
seminary, the greater part of them remaining with us and coming to the
Oratory. This year our confreres there reopened the festive oratory to
provide better care for their day students. Some of them attend Mass in the
school chapel; others go to the parish church for prayers, Mass,
catechism, sermons, benediction, religious instruction and wholesome
recreation. What our clerics are doing for the boys, the sisters are now
doing for the girls.
From Borgo San Martino we go on to our school at Lanzo, where
enrollment has also gone up considerably, so that, in spite of the large size
of the building, there is little free space. How wonderful is Divine
Providence in allowing this school to experience a marvelous growth and
thus to promote the students' moral development. Lanzo had the most
room for students. Last August the railway was completed, and ministers,
members of parliament and senators attended the inaugural services.3
Since the township of Lanzo lacked suitable premises, the municipal
authorities asked the director of our school, which serves the town, if he
would graciously allow them the use of our grounds for the reception of the
king's representatives. The ministers came to our school, were given a
joyful welcome, toured the premises, and stayed an hour and a half. The
event was widely publicized, and we feared harmful repercussions from
distorted reports.4 However, it all turned out very much to our advantage.
As host to the realm's highest authorities, the school became famous and
highly rated, with a consequent rise in enrollment. I say nothing of the
pupils' health because Lanzo is a health spot par excellence, and the boys'
only problem is to satisfy their appetite, even though they are well fed.
Their piety, conduct, and diligence are up to standard. On the other hand,
there is a shortage of personnel because some priests have been
transferred to other schools-Father [Joseph] Scappini, for instance, who
was assigned to Rome. A void has been left which must be filled either by
others or by increasing the work load of those who remain. We hope that,
3See Vol. XII, pp. 300-309. [Editor]
4/bid., pp. 399-403. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
with the aid of newly professed young clerics, the needs of the school will
be adequately taken care of. The Daughters of Mary, Help of Christians
are already lending a hand by caring for the linen room.
Coming to our school in Varazze, the director reports that the boys'
conduct and diligence are excellent and heartening. Enrollment has
reached its peak, but we cannot build an extension since the school is
owned by the town and no land is available. In fact, our clerics teach day
students in town because rising enrollment forced the authorities to rent
new facilities. The pupil's good behavior is due to our confreres' hard
work.
Now let me tell you about Alassio. The new building, begun three years
ago, was completed last year. It is the town's pride and joy. People who
ride the train admire the imposing, graceful new wing, while townsfolk
boast of having one of Don Bosco's schools. The building, empty last year,
is now filled with two hundred students, despite severe screening of all
applicants. This makes us rejoice because it has helped to improve the
boys' conduct. Not that this all important element of school life was
lacking before, but things have improved and the reason may well be that
there is now more room for all. We were able to apportion space as
required, especially separating the lyceum from the lower grades.
Religious practices were the first to benefit. The lyceum students, formerly
a cause for worry in this matter, now offer an example to all the rest.
Throughout the neighborhood the Salesians enjoy an enviable reputation;
numerous requests have poured in from different towns of Liguria for
Salesian schools. These are not requests from private individuals or from
isolated groups, but rather formal requests from municipal authorities and
citizens of great influence. We have received petitions signed by all the
aldermen of Novi Ligure, Montaldo Ligure, Nice, and so forth, which
reveal a deep desire both to support our undertakings and to benefit by our
help. They love us, and rightly so, because our priests willingly offer their
services for Mass, sermons and confessions in the neighboring villages,
and we hardly need say that the parish priests are very thankful. Several
times, when visiting Alassio, I asked for a confrere, only to be told, "He is
conducting a mission in that town." Upon inquiring about another, I was
told, "He is out hearing confessions." At times, as many as four or five are
out on priestly work. This is very good as long as it does not disrupt school
routine. At Alassio the Daughters of Mary, Help of Christians take care of
the kitchen and the laundry besides teaching catechism to the girls.
Remarkably, all complaints about food have disappeared-a big
achievement in itself, for almost every school has such grievances, and
complaints are heard even at the king's table.
Not far from Alassio is our school at Sampierdarena. I feel a tinge of

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The Annual Conferences of St. Francis de Sales
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envy when I speak of this house, because it threatens to outdo the Oratory.
Five years ago it was just a little bit of a house at Marassi, where a few
rooms had to do for classes, dormitory, kitchen, and study hall. There was
no room there for expansion, so plans were afoot to move to
Sampierdarena, notorious for its irreligion and Freemasonry. It was a
calculated risk. However, Divine Providence wanted us there and our
superior paid no heed to the difficulties. A house was bought and
personnel were moved from Marassi, where facilities were only rented.
Still, the cramped quarters were no better, applications kept pouring in,
and the enrollment of day pupils kept rising. We needed a building suited
to our needs. Don Bosco paid the place a visit, and lo, as if by magic,
within two years up rose a huge, beautiful building to house both resident
and day pupils. Enrollment rose speedily and now boys and young men
number close to three hundred, not too far behind the Oratory. The growth
is also due to the Sons of Mary Program. There are eighty young men-
some of whom are a bit older-taking Latin courses, and they will supply
the Church and our Congregation with good priests. We have received
many applications for the novitiate and aspirantate. This year we reaped
some priestly vocations for both the diocese and our Congregation from
among the resident students. We also opened a festive oratory for the day
boys. The playground is fairly large, a corridor was turned into a chapel
for religious instruction, and Benediction of the Blessed Sacrament is
given in the public church. The boys are also offered the opportunity to
receive the sacraments. We must note too that a printshop-the second in
our Congregation-was opened and has already turned out several good
books. We trust that it will be a great aid in spreading good literature
throughout the area to the people's betterment.
A word or two about Valsalice. Its enrollment has gone up slightly
during this school year, 1876-77, but growth is slow, as we might expect
from this particular type of student. Nevertheless, we have reason to be
pleased with the school's progress in study and wholesome behavior. A
few students donned the clerical habit and entered the diocesan seminary.
As for studies, the end-of-year final exams for the state diploma were most
satisfactory. Here in Turin the exams are very tough, and the three
Valsalice students who took them not only got passing grades but all three
won the highest honors, in spite of the fact that it is rare that students are
not .required to repeat the examination.
From Italy we pass over to France, where we have a school at Nice. As
you know, Don Bosco went there shortly after our first missionary
departure service [in 1875]. For years there had been talk of a boarding
school. After a small house was rented, a priest was sent as director, a
young cleric as teacher, and a lay Salesian as cook. First came a festive

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
oratory, then a hostel for poor lads, and when the number grew to fourteen,
no more could be accepted since facilities were too strained. These
conditions held until August or September of 1875 when, thanks to the
united effort of many benefactors, a house could be purchased near the
Place d'Armes, with many large rooms, two flower gardens, and several
playfields. The only problem was the price tag-one hundred thousand
lire. How could we buy it, strapped as we always are for finances while
daily puffing ahead like an old steam engine notwithstanding our debts?
Undismayed, Don Bosco faced this seemingly insurmountable problem by
trusting in Divine Providence, which came to his aid. The house was
purchased and is now doing well with an enrollment of fifty boys, forty of
whom are learning a trade, while the other ten are taking academic
courses. That house too has given recruits to our Congregation, two
students having applied for admission as aspirants, our first French
contingent. Hopefully the Lord will bless our efforts and we will be able to
do a great deal of good. The house is called St. Pierre's Hospice. I could
tell you a few stories about it, but time is short. There we conduct day and
evening classes for day students and operate two festive oratories. It is a
boon for this city, to which destitute,jobless people flock in search of work
and livelihood, people who pay little heed to their own spiritual well-being
or that of their children. They neither attend church themselves nor bother
to send their children to school or to catechetical instruction. Hence, many
become bad. It is really to their advantage-and to the city's as well-to
ensure that these youngsters, who might receive no schooling at all or, at
best, a poor one, be given a Christian education and led to the
sacraments.The French press has praised our school, publicized our good
work in Nice, and suggested that every French city get itself a Salesian
house. Last week two newspapers extolled the Salesians to the skies and
caused such a surge of enthusiasm that Marseille, Lyons, Bordeaux and
other cities are now considering setting up a Salesian school. A few days
ago, a kindly soul wrote a letter to the director [at Nice] offering us at no
cost at all an entire house with large halls, rooms, playground and flower
garden, the only condition being that we open a school there.
Last year Don Bosco, returning from France, went through Bordighera
and Vallecrosia, where the Protestants have gained a foothold and do
great harm to souls with a network of churches and schools. Grieving and
worrying, the bishop of Ventimiglia saw no way of stemming the impious
tide. Catholic schools had closed down and no one attended the parish
church any longer. He begged Don Bocso to find some way to remedy the
situation. Don Bosco obliged and agreed to open a Salesian house there.
We rented a few small rooms, plain and bare, to house the Salesians and
serve as a school for boys and girls, and we rigged up a chapel of sorts by
cleaning up two sheds so low-ceilinged that, were the bishop, who is of

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average height, ever to officiate there, he would have to take off his mitre.
To wear it, he'd have to be no taller than some people here. (There was a
general, audible murmur of "Father Paglia, Father Paglia!") It
reminded me of the old chapel5 we used to have on the site of our present
dining room. For lack of classroom space, we have to use the sacristy and
the chapel. The sanctuary is curtained off during the day and evening
sessions. The boys are receptive when invited to receive the sacraments,
and we make it easy for them to go to confession. This year we admitted
forty to First Holy Communion. The Daughters of Mary, Help of
Christians are also getting good results with the girls.
How do they manage to make ends meet? Well, they have often lacked
wine or meat and have had to be content with soup, at times not very well
seasoned, but they had nothing else. Occasionally some kind person
comes knocking at their door bringing a little casket of wine as a good-will
offering, followed shortly afterward by someone else bringing some fruit.
Thus Divine Providence keeps them going, and we must be thankful to the
Lord. The townspeople are very grateful and fond of the Salesians and
gladly send their sons to our school. When their pastor died, they all
hastened to attend the only Mass offered in our humble little church,
huddled together even outside the doors. I said "the only Mass," but there
were times when there were two Masses, one being said by a priest sent
from Alassio because of the town's urgent need. Seemingly things are
looking up now. Both boys and girls no longer go to the Protestant schools
nor will they have anything to do with them, the only exceptions being the
few resident pupils from out of town. We are very happy at our success
and so is the bishop. He is very glad to have us. Enrollment at the
Protestant schools is dropping, even though they supply students with
everything they need.
At Trinita [near Mondov1J6 where last year, 1876, we sent a priest, two
clerics and a coadjutor, we have a festive oratory for boys and also hold
day and evening classes. Many public school pupils transferred to our
school and consequently we had to add the higher elementary grades.
Children attend classes during the day, and older lads and adults come in
the evening. They have responded favorably to our invitation to frequent
the sacraments and are a good example to the entire town. All of our
pupils are day students, the festive oratory is flourishing, and our school is
doing well. I should say something about our schools in central Italy, but
Don Bosco will tell us about them.
I'll go on now to the Daughters of Mary, Help of Christians at Mornese
who are experiencing a wondrous growth. Two or three years ago there
5See the Indexes of Volumes II and III under "Pinardi Shed." IEditorl
6 See Vol. XII, pp. 357f. IEditor I

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
were only thirty sisters, novices, and aspirants in one house; now they
number about a hundred and seventy, spread out over eight towns: Turin,
Lu, Biella, Lanzo, Borgo San Martino, Sestri Levante, Alassio and
Bordighera. The sisters have managed to solve the many problems which
plagued the linen rooms and kitchens of our schools, while doing other
wonderful work for girls wherever they are. In Momese, for example, they
take care of the girls' religious instruction. Their boarding school is
flourishing despite the long rough road to the railway station. The
Salesians also run the town schools. This past year we had some trouble in
Momese. Our Salesian teacher was being harassed, but all the people rose
up in our defense, so that the pastor was forced to take action and silence
the troublemaker. He then sent Don Bosco a formal note requesting that
he keep both that Salesian and the sisters at the town schools. Don Bosco
went along with the proposal. I could say a lot more about the virtuous,
hard life of the sisters, but it is not necessary. They remind us of the
ancient monks of Thebaid and other deserts.
Now let's talk about our motherhouse. The Oratory keeps getting better
and better, but I am not saying this in self-praise. Let fitting thanks be
rendered to God. This year we lavished great care on the students'
sodalities of St. Aloysius, the Blessed Sacrament, and the Immaculate
Conception. I also would like to mention the way that the church services
have been carried out. The altar boys have been turning out in great
numbers and have reverently carried out the sacred ceremonies. It has
been a blessing. Many people purposely come to our church to see the
altar boys in action and to be edified by their behavior. In tum, this has
also proved to be a strong incentive for priestly vocations.
This year a large number of boys asked to don the clerical habit. In spite
of the small number of upperclassmen, many applied for admission to our
Congregation. Then, so many were the requests from other grades,
especially among the Sons of Mary, that eighty applicants were accepted.
The artisans were hurt by two serious losses this year: the death of their
director, Father Chiala, and of their head assistant, the cleric Piacentino.
They died, but their work continues to bear fruit. The artisans keep
holding on to the fervor which these superiors kindled in them, and it is our
fond wish that their new superiors will guide them on to even loftier
achievements. The Immaculate Conception and the St. Joseph's
sodalities, as well as the other groups proper to aspirants, are prospering.
There has been an increase in the number of novices, and this year they
are moving along with greater regularity. Besides having their own
dormitory, study hall and playground, they now also have a dining room
just for themselves. They number a hundred and forty, not counting the
two at Nice and a few who went to South America. Father Barberis, their
novice master, tells me that they frequent the sacraments and that he is

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quite pleased with them, although there is room for improvement.
The festive oratory is well attended and well run. The Daughters of
Mary, Help of Christians have also opened an oratory for girls; they are so
numerous that there is no room for them all in the chapel. It will have to be
extended. Before the sisters got here, flocks of girls could be seen
everywhere in the neighboring meadows. Now there are none. The boys
go to one oratory, the girls to the other.
In conclusion, day by day our Congregation keeps advancing so
wondrously that we can't help seeing that God is with us. Harassment and
afflictions always make it stronger. The confreres have increased and even
more so the novices. There is greater regularity· in both material and
spiritual matters. The number of young men leaving the Congregation is
much lower than in past years. I am referring only to the novices and
temporarily professed, because no one with perpetual vows has ever as yet
left the Congregation, and we hope that no one ever will.
In conclusion I say: Thanks be to Godl By our fervor and conduct and
by the exact observance of our rules, let us respond to the protection over
us of Mary, Help of Christians. We could say that the Lord carries our
Congregation in His arms, giving it all the help it needs to prosper.
As Father Rua finished his report, Don Bosco arose and went on
as follows:
I will be a bit briefer so as not to prolong this meeting unduly. Although
something should be said of the St. Aloysius' and St. Joseph's festive
oratories and our work at the Rifugio7 and at St. Peter's, let us fly straight
out to America. We have already spoken of these overseas houses and
have published the missionaries' letters; hence it would be pointless to
discuss them now. However, just to bring you up to date I'll say that a
boarding school has been opened at Montevideo, where there are neither
seminaries nor clerical vocations nor Catholic schools. Both the capital
and the entire country are in disarray. Parents who want a Christian
education for their sons would have to send them to Valsalice or some
other European school. Father Lasagna directs this school, named
'"Colegio Pio," the first school in America to be dedicated to Pius IX's
honor. We are also conducting religious services in a church adjoining the
school for both our pupils and the neighborhood because the school is
located outside the city limits. Especially on Sundays the church is
jammed. We have high hopes for it. Classes have been started for the
boarders and also for poor boys as day pupils. We had ten Salesians there,
7An institution for wayward girls. See the Index of Volume II under "Rifugio." IEditorJ

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
but they were not enough and we had to send additional help from San
Nicolas and Buenos Aires. As more news comes in, you will be kept
informed.
From Montevideo, a fifteen-hour steamboat trip down the wide Plata
River takes us to Buenos Aires, the capital of Argentina. There we began
by taking over the parish Church of Our Lady of Mercy. It is a real
mission. We celebrate Mass, teach catechism, preach, and conduct
religious services for both children and adults. Necessity has forced us to
open a home for poor boys and two festive oratories.
The new school at San Nicolas expanded rapidly, and in only seven or
eight months it had an enrollment of a hundred and forty. We also service
a public church where people can attend sacred functions and receive the
sacraments. Our priests, while attending to their own church and school,
also minister within the parish and elsewhere with preaching, hearing
confessions and celebrating Holy Mass.
In Buenos Aires we shall have to take over a parish in a section
nicknamed ''La Boca," the Devil's Jaws,8 because of its bad reputation
and the fact that it is the headquarters of Freemasonry. It will be tough
going for those who will work there.
Just now we are considering founding a mission in Patagonia-the
home, as you know, of uncivilized Indians. We have already welcomed
some of them into our school, and when Father Cagliero comes back, he
will bring a few Patagonians with him so that you can see for yourselves
what their features, color, and traits are like. We will also have to take
over an apostolic vicariate. The Patagonians live rather close to
Concepcion. They have a reputation of being very ferocious man-eaters.
Who are the brave ones willing to face such perils, to serve as food for
those savages? Well, we shall see. Just now, many ask to be the first to
venture into those lands and bring our holy faith to those natives. I have
high praise for their courage, but it is my desire-indeed my duty-to
proceed cautiously so as not to sacrifice anyone's life. I am almost positive
that not one of our men will perish, but should anyone, despite our
patience and prudence, be martyred, we must accept God's will and thank
Him. Would any one of us shirk the privilege of martyrdom? Nevertheless
I hope that God will protect us and that we shall be able to do some good
even out there in Patagonia, without having to be killed and eaten.
I must also tell you that requests from all over the New World are
pouring in upon us to open more houses. At Santiago, Chile's capital, we
are being asked to conduct a hostel. At Concepcion, on the border of
Patagonia, a plea has come that we staff a seminary, and the city backs the
8 See Vol. XII, pp. lCJOff. [Editor]

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request with the promise of help. They are waiting for us in Paraguay,
Brazil and elsewhere to set up schools, seminaries and hospices. Ideal
situations have reached their peak in America, but we must wait to build
up our resources and strength. Father Ceccarelli wrote to us, saying: "The
Salesian Congregation is truly blessed by God, because in only four
months it has achieved in America what other congregations have taken
four centuries to do. I did not mean to tell you this, but I say it because it
may spur you to carry forward with greater courage what we have
undertaken to do. Let us take heart. God blesses our efforts, but, as St.
Paul says, He wants us to do our share.
Let us now come back to Italy. I have just returned from Rome, where, I
had been told, young people are different from ours and cannot be
reached. I was also told that we wouldn't be able to open festive
oratories-at least not like those we have in Turin. Call it a miracle, but in
Ariccia9 we have taken over an elementary school which was formerly in
the hands of Protestants, at the wish and insistence of both local
authorities and the Holy Father. Our day classes are packed, and the
Protestants have desperately begun private courses and are supplying
pupils with free school materials in an effort to hold them. Still their
enrollments have dropped to almost zero. At my arrival I was very happy
to find that the few remaining pupils left their teachers of error and forsook
them for good. If this keeps up, the Protestants will soon be bankrupt. It is
not just our day classes which are packed, but our evening adult classes as
well. In due time we shall also open up a festive oratory and then let the
Protestants do what they please.
At Albano10 we run the municipal secondary school which also serves
as the junior seminary, and everyone is really thrilled with the Salesians
and happy with their work. We could not ask for more. As soon as I
arrived, the seminarians asked me in a body to hear their confessions, and,
on reaching the house, I found a delegation of day students requesting that
they too be allowed to come for confession. I heard them from early
morning until noon and was very pleased with the way they went about it,
just as occurs here; there was no need for me to prompt them in anything.
Some came as early as six in the morning and waited for their turn until
noon with most admirable patience. Things couldn't have turned out
better. Here, too, besides the town's secondary school, the municipality
pleads that we open a school for both day and resident students. We have
already looked at a site for this purpose. Cardinal Di Pietro, the bishop of
9/bid., pp. 353, 356. [Editor]
10/bid.. pp. 354f, 356. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Albano, has offered us his seminary, indicating that an abundant harvest
awaits us. He knows that we are not looking for money but just for hard
work.
A two-hour train ride from Rome to Tuscany across from Albano and
Ariccia brings us to the town of Magliano,11 notorious beyond description
for its lack of morals. But there too I found obedient, respectful youngsters
[in our school which is also a diocesan junior seminary]. They pleaded
with the director not to let me go until I heard their confessions. Then, just
as I was about to leave, the bishop lent his support by personally asking
me to hear the confessions of both day and resident pupils. Therefore I had
to satisfy them all, and that's why I was several days late in returning. All
the seminarians want to become Salesians. The seminary rector, acting as
spokesman for himself, the spiritual director and the financial administrator,
asked me to accept them as postulants, and I consented. 12 However, we
prefer to move along slowly with caution and foresight, lest we hurt the
diocese and attract too much attention. Once we are surer about vocations
from the diocesan seminary we shall think about admitting them. There is
great enthusiasm for us and for our school in the towns around Rome. If
we had personnel and accepted all the offers we get, I could open more
than twenty new schools before All Saints' Day.
One thing we did was to agree to take care of the Conceptionists, an
order founded by Pius IX twenty years ago, but now unable to last much
longer without outside help. It was the Holy Father's will and we made the
sacrifice. The matter is pretty well settled now, everything is in order, the
director has assumed his office, and the Pope has personally donated
twenty thousand lire.
Last year, you will recall, I stated that the end of the year would witness
an extraordinary event and that the first seeds would be sown of a new
enterprise destined to produce much good. I made that statement at the
general assembly. Someone wished to hear more about it and so I will
oblige. Really, there are two undertakings rather than one. The first is the
establishment of some Salesian houses in Rome. From the very beginning,
obstacles arose, but the Lord has so exceptionally disposed all things that,
once the obstacles are removed, we shall achieve great good. Pius IX
wanted us to take over the schools at Ariccia, Albano and Magliano. At
what cost to us? None. Everything was provided along with food and
lodging. All we had to bring with us were our personal belongings. We
went there penniless, and all expenses were paid by the Holy Father and
11 /bid., pp. 355ff. [Editor]
12The seminary rector was Canon Francis Rebaudi; the spiritual director was Canon
Anthony Pagani. Deeply impressed by the priestliness of Father [Joseph] Daghero and the
cleric [Blaise] Giacomuzzi, they applied for the novitiate. [Author].

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the town. Father Scappini has already gone to assume direction of the
Conceptionists, and other confreres will be sent to help him. Just today we
received a request for one more house in Rome. We may say that now our
Congregation is assuredly established there.
The Holy Father has consented to give a monthly personal audience to
one of our priests stationed in Rome-a concession made to no one else
before.
We have also started negotiations for houses in India and Australia, and
I must start preparing personnel, but there is no rush for that.
The second undertaking we wanted to start was the Association of
Salesian Cooperators.13 It has hardly come into existence and it already
numbers many members. Its aim is mutual assistance: spiritual, moral and
also financial. We shall see its vast growth. Soon enough masses of people
and entire cities will be united by the Lord into a spiritual bond with the
Salesian Congregation. Financially, the association is to be totally
autonomous, except in matters subject to the Holy Father's spiritual
authority. Of course, we shall carefully avoid any clash with episcopal or
civil authorities. Even the mayor of Magliano, the wealthiest man in town
and an avowed liberal, has asked to become a Salesian cooperator, calling
it a God-inspired association. Many others have followed his example, but
we must proceed cautiously in accepting applicants.
Hand in hand with this project, we have decided to publish a bulletin
which will pretty much become the Congregation's official publication and
include many things we'11 need to make known to our cooperators. It will
come out regularly and will link Salesians and cooperators. I do hope that
by responding to God's will, we shall live to see the day when entire cities
and nations will differ from us Salesians only in the fact that their people
will live in their own homes. If the cooperators now number one hundred,
they will soon be thousands and thousands, and if they number one
thousand, they shall become millions. However, we must admit only those
who qualify. I hope this is what God wants of us.
Let us find ways of making this association known. God wills it. The
Sons of Mary Program has already been mentioned. I wish that all our
confreres and boys could be here to listen to all we have said, but since
they are not present, I earnestly recommend that the directors pass this
material on to them in a conference or in some other way, briefly or at
length. They should all know what I said about our Congregation and
whatever concerns it, our foreign missions and the Salesian cooperators.
Let people say that we Salesians are only lowly men, but that we are
instruments in God's hands and that the Lord looks favorably upon our
1asee XI, pp. 60-77; Vol. XII, pp. 65f, 180f, 195, 439, 442. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
undertakings. If we did not see such things with our own eyes, we would
say that they are fairy tales, but they are facts. Mere men cannot
accomplish so much; it is God who has wrought these things. He uses us to
carry out His holy will and fulfill His plans. And He will bless us.
What then are we to do? One thing only. When the Holy Father,
bedridden, gave me an audience in his room, he told me what he thought
about several matters. "Write to your sons," he said. "Start telling them
and keep repeating it always: there is no doubt that it is God's hand which
is guiding your Congregation. But a weighty responsibility rests on you,
and you must prove yourselves. worthy of such favor. I tell you in God's
name that if you measure up to His divine aid by your good example, if
you foster genuine piety and unblemished morals-particularly spotless
chastity-and if this spirit lives on among you, you will have co-workers,
cooperators and zealous priests. Vocations for yourselves, for other
religious orders and for the dioceses will multiply a hundredfold. Good
priests, who will accomplish much good, will never be wanting. I believe
that it is a secret I am disclosing to you. I am convinced that God has
raised your Congregation in these times to reveal His power. I am certain
that God has deliberately kept this important secret hidden until the
present, a secret unknown to ages past and to many a bygone
congregation. Your Congregation is the first of a new kind of religious
order, born in this age, whose style makes it possible for it to be both
religious and secular. It has the vow of poverty and keeps personal
ownership at one and the same time; it shares both world and monastery,
and its members are both religious and lay, cloistered yet free citizens.
The Lord has revealed this in our day, and I disclose it to you now. Your
Congregation has been raised up in the midst of the world which, as the
Gospel says, is seated in wickedness in order that the world may give glory
to God. It has been raised up so that all may see that there is a way of
giving to God that which is God's and to Caesar that which is Caesar's.
Thus did Jesus Christ address His own day: 'Give to Caesar that which is
Caesar's and to God that which is God's.' I predict-and you can tell your
sons-that your Congregation will flourish, will spread miraculously, will
last through the ages, and will always find co-workers and cooperators, as
long as it shall strive to promote genuine filial piety and especially
unblemished chastity. I could tell you more, but I am tired. Tell me
something yourself."
We went on to other things. Now, will someone, gifted with a good
memory, jot down what I just said? Afterward I'll gladly go over it and
make slight additions in order that this transcript may be preserved as a
cherished heritage of our Congregation.
But let us never forget to safeguard our morals jealously. The glory of
our Congregation rests upon it. It would be a disaster, a stain on our

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honor, should the Salesians ever degenerate. The Lord would disperse us
if we failed in the virtue of chastity. It is a balm to be brought to all
peoples, to be fostered in every individual. It is the very heart of every
virtue.
Let me conclude by rejoicing in the fact that, thanks to God, we are
almost free of debt despite all our expenses. At this time we have no
financial worries, and so let us feel very grateful and confident. I must also
express my pleasure to you for the work you have done and are doing. I
hope that you will remain firm in your resolve. I must thank the Most
Blessed Virgin Mary, who has always been our help. As superior of the
Congregation, I am grateful to the directors for their collaboration and
moral support. To them I say, "Take home with you my expressions of
gratitude and thanks. Tell all concerned that I am pleased with them and
that their father is not mindless of all they have done and endured. Tell
them also that he urges them to sacrifice themselves and to join their forces
for the welfare of souls-our own and others-for our growth in piety and
virtue, and for an increase in the number of Salesians and of all those we
shall one day meet again in heaven."
This general assembly did not, as in former years, end the annual
conference; four more sessions were held.
Father Rua chaired the meeting of February 7. Its main objective
was to finalize dates and preachers for the boys' spiritual retreats-
steps which were considered vital for the smooth running of the
school year. Father Rua also reviewed some wise precautionary
measures to ensure the effectiveness of the spiritual retreats. Don
Bosco presided at the day's second session. He discussed a
proposal that the spiritual director of the Hospital of Our Lady of
Consolation be entrusted to the Salesians. Then he narrated his
dream of Pius IX's death, which we reported in the first chapter of
this volume.
On February 8 Don Bosco made only one appearance at the end
of the evening session. Most of the morning and evening sessions
were devoted to studying and reviewing school regulations which
were being readied for the press. Several amendments and
additions were made to the text which had been approved at the
conference of 1876 and reworked thereafter. 14 It was felt that
special care had to be taken in wording the regulations so as not to
14See Vol. XII, pp. 42ff. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
give the impression that the director's freedom and authority were
being curtailed. There was no intention to give limitless authority to
a director, but since the regulations would be read by the pupils, the
younger Salesians and lesser superiors, his prestige had to be
safeguarded. The assembly felt that the directors would know the
limits of their authority well enough from the rules of the
Congregation and the explanatory notes which had privately been
passed on to them. One of their limits was stated by the Superior
Chapter: they were to respect the Chapter's personnel appoint-
ments, which could be changed only in cases of absolute necessity;
in such cases the prefect of studies was to be immediately notified.
The final item of the last session was in keeping with the wish
expressed by Don Bosco on the morning of February 6: to find
ways and means of maintaining high standards of morality in
Salesian houses among both pupils and Salesians. There was
general and firm agreement on the following eight points:
1. Pupils were to be treated with goodness to win their confidence.
2. Sacrifices were to be made when necessary in order to be with the
boys and watch over them.
3. A chart was to be kept of each boy's place in the dormitory,
classroom, dining room, and study hall.
4. Dormitories were to be checked out in nightly inspections.
5. Boys were to go by threes on their weekly walk, no stops were to be
made, and no one was to be allowed to break ranks.
6. Pupils were to be told it was a mark of good manners to keep their
hands on top of their desks in the classrooms and study hall.
7. Recreations were to be enlivened with games appealing to the boys.
8. Study time was not to be stretched out for younger pupils or for those
who had not enough work to do.
The meeting was just about to close when Don Bosco came in
and, being told of the discussion, said he would like to comment on
the question of good morals. As usual, his words were very
practical. To their eight points he added a ninth: great temperance
in the use of meat and wine to whose excessive use he attributed the
low morals of certain countries, adding that people who were
sparing in the use of meat and avoided spicy or hard-to-digest foods
were much less susceptible to the promptings of concupiscence. He
also pointed out that the Church, in recommending penance,
focused first on meat. "Bear in mind," he told them, "that up to

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now the enviable reputation of our schools is due to the
unchallenged, widespread conviction that our moral behavior is
above all reproach. But will this be always true? Is our reputation
well-founded? Be on guard! So far God has been our defense. Some
dangers arise from within, others from outside. Frequent confession
and Communion and constant vigilance are powerful preventive
means. Mishaps may occur, but they can always be remedied.
Supervision must be a concerted effort. No one is to consider
himself excused when it comes to fending off any offense to God.
Other preventive means are: keeping always busy and avoiding
particular friendships, regardless of authority or age, for neither age
nor tried and true holiness of life is adequate to repel the attacks of
this enemy. Rather, the more advanced the age, the more subtle the
lure. Even being physically close to some particular individual may
have its dangers. One begins with little gifts of religious articles,
then good advice, and then-well, it goes on from there. Never
allow boys into your bedroom. Boys are very curious; some have
already been corrupted by immoral publications, and nothing of
their superiors' behavior escapes their attention. Heaven help one
who compromises himself. In a word, love none or all equally!
Work, too, is a powerful safeguard. Somebody once told me, 'Don't
make your priests work so hard! Well, a priest will die either of
overwork or of bad living."
He closed with a theme dear to him: to be deeply concerned with
vocations. He offered three suggestions: speak often of vocation,
talk at length about the foreign missions, and publicize our
missionaries' letters.
This should close our chapter, but we have a few things to add.
After being away from the Oratory for over a month, Don Bosco
felt that he had to address a few words to both boys and novices.
Taken up by the conference meetings and private talks with the
directors, and absorbed in settling urgent business and clearing up
accumulated correspondence, he had found no time to speak to
either group. We feel that our inclusion of both talks, given
separately to students and novices, will complete a cycle of
discourses on the Congregation and the motherhouse. Don Bosco
gave them at that point within the school year which he had chosen
as the most suitable time for imparting to each of the houses a

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
steady, constant rhythm to be followed until the end of the school
year.
On February 11 he went to address both students and artisans
assembled for night prayers. We must note that on the previous day
the Lord had taken to Himself the first of the "six and then two"
Oratory pupils and clerics [whose death had been] predicted by
Dominic Savio.15 The boy's name was Stephen Mazzoglio, a
fourth year Latin student, a native of Lu, described as prayerful,
studious and exemplary from his first day at the Oratory to his
death. Don Bosco spoke as follows:
We have finally managed to get together. I was as anxious to see you
and talk to you as you were to speak to me. Now I have come for a brief
talk mainly to get a look at you and you at me even though the lighting is
not too bright. It has been quite some time since we've talked together and
lots of things have happened in the meantime. Some of you do not even
know me. Some new boys have been saying, "We haven't even seen Don
Bosco yet." Well, now that you have seen me, are you happy?
I have been to Rome, and while there I have been pretty busy with
matters beneficial to the Oratory. I realize that you are very good and have
prayed a good deal for me. Just between us, I want to tell you that
everything I have put my hand to has been successful. From Rome I went
to Ariccia, where we have a school, and there everything went well. From
Ariccia I went on to Albano, where we have another school, and there too
everything was settled nicely. Then I went to Magliano, where we have a
third school, and there we drew up plans for a promising future. Then I
returned to Rome, where we accepted and opened a fourth house.
Furthermore we came to a final agreement about the Conceptionists.
The Holy Father is all for us. He gave us special blessings and made us
a handsome present, not counting all the other favors he has in mind for us.
Going on to other matters, I must tell you that we lost a brother of ours,
Mazzoglio, who breathed his last yesterday morning at four and was
buried this morning. He was a good lad and was prepared to die. His
companions say that he received Holy Communion last Sunday. On
Monday evening he took to his bed, from which he was not to rise again.
Since his condition became very rapidly critical, Father Cappelletti, who
was urgently summoned, rushed to his bedside, but Mazzoglio was
already unconscious and died a little later.
Now think: if Mazzoglio had delayed his general confession until, let's
15/bid.. pp. 439, 441. IEditor I

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say, Easter, what would have been his fate? Certainly we would have
serious misgivings. Fortunately, as we hope, he was ready. This tragedy
should be a lesson to us because when we least expect it, death may
overtake us. Were the same thing to happen to us, would we be ready?
Some of you are now whispering, "It may well happen that another one of
us will soon die. After all, it's almost taken for granted here that we boys
die in pairs, and that if one of us dies during Lent, another will not be
around at Easter." Well, be that as it may, an empty saying or whatever,
let us all keep well prepared. Let's not wait to make a general confession
and set our lives straight until we are on the threshold of death, for we will
then be caught unprepared and it will go badly with us. Let us make our
confession in good time. Then let death come to me or to you, for we shall
be ready for it. To one whose conscience is at peace death is a comfort, a
joy, a passage to perfect happiness. But for one who is in sin, it is the most
frightening thing, a source of torment and despair.
Of all the people who have ever lived on the face of this earth not one
has yet escaped death. Although it is most certain to come, the hour, place
and manner are most uncertain. Some die in childhood, others as adults,
still others in old age. Who knows when or where we shall die? Will it be at
the Oratory, on an outing, in bed after an illness, or suddenly of a stroke?
No one knows. In the face of such certainty and such uncertainties, we had
best be ready. I'll set the example, and you should do likewise. "Make hay
while the sun shines," says the proverb. The Lord reminds us that death
comes like a thief, when we least expect it. Pray to the Lord that I may
always be ready, lest death may take me unawares, and I shall pray for
you at Mass and ask that none of you will die unprepared. As in past
years, we shall hold our Exercise for a Happy Death the day after
tomorrow, and then, through the courtesy of the prior16 of the St. Aloysius
Sodality, you will be treated to something to boost your strength. Start
preparing for this spiritual exercise tomorrow evening. If anyone needs to
go to confession, let him do so tomorrow morning. This shall be our real
carnival celebration: a clear conscience and inner peace so that, should the
Lord come to take us to Himself, He may find us ready.
Don Bosco addressed the novices on Sunday, February 18, in a
surprise first visit to their dining room which had been inaugurated
two months before. He dined with them. They greeted him with a
few complimentary poems and crowned the dinner with a band
160riginally the "prior" was a duly elected sodality officer (see Vol. III, p. 459). Later, the
"prior" was usually a prominent benefactor invited to be honorary chairman of a particular
festivity. He generally responded by treating the boys. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
concert in the portico. "Our dear Don Bosco was radiant withjoy,"
wrote Father Barberis in his chronicle. The sight of such a fine
group of clerical novices-sixty-five in all-and the lofty hopes
they augured prompted Don Bosco to exclaim repeatedly, "I am
glad. I am really glad. I must come again. I will ask visiting priests
to dine here with you from time to time.'' After dinner, he
addressed them as follows:
You have greeted me with speeches and poetry. Now let me talk to you
in prose, so that also the non-poets among you can fully enjoy this day.
My only purpose in coming was to see your new dining room and enjoy
watching you do justice to this place.
I must offer my congratulations to all of you for doing your duty in this
dining room. I'm not implying that you don't do it elsewhere. I am totally
pleased with you in everything and everywhere-even though a few don't
get 100% in conduct! Well, 90% is a good enough mark.
First of all, I want to urge all of you to take good care of your health. I
have heard that many would like to fast especially in these days of Lent,
and that some want to shorten their recreation in order to study for the
upcoming examinations 17 or to do some penance or for other reasons.
Hence, before you come to me for permissions which I very rarely grant,
let me tell you that, as much as possible, your penance should consist in
keeping the daily schedule. This is what I want to impress upon you: keep
your timetable, especially during this Lenten season. Substitute acts of
penance with acts of obedience. Rise promptly in the morning, retire when
you should at night, be punctual in class and chapel and in doing each
appointed task. Make your tongue observe Lent by not allowing it
inopportune talk of any kind. Those few of you who have enjoyed a
protracted carnival and have earned less than 100% in conduct are now to
observe Lent by their excellent behavior.
By doing otherwise you would be out of step with the rest. What I see as
necessary is that you grow and become strong young men by keeping
healthy and that you later be able to do a lot of work. Hence I was glad to
see your expertise in bolting down your dinner without being squeamish.
I'll be back to dine with you again because you treated me well. I too like
to do justice to my dinner.
The Jesuits, I am told, before admitting a candidate, put him to his first
test by inviting him to their community dinner. If he eats everything
17He alluded to the term examinations, usually held during the last two weeks in Lent.
IAuthor I

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without being fussy, clearing his plate with a zesty appetite, he has a pretty
good chance of getting in because those watching him will think that he is
healthy and strong and will be able to work. Contrariwise, the candidate
who pushes his plate aside or eats only half of it or is fussy about his food
or gripes about it has hardly a ghost of a chance of getting in. The Jesuits
want only people who can be a help, not a burden to their community. Had
a novice master of theirs seen you this morning, I'm sure that he would
have given you top grades. It's a sign that you are healthy.
I must have you grow healthy and strong so that you can replace the
men we send to the houses and help me in the work that keeps forever
growing. I am glad to see that you are so many because we are being called
from everywhere and the harvest keeps getting bigger all around us. Just
these last few days I have received very important proposals to open new
houses in France, England and Austria. They will have to wait, but you
have to grow quickly.
Everywhere people think highly of us, as if we were saints and could
work miracles. Well, I believe that you are all good fellows and can work
wonders with a dinner, but as to anything else-no offense meant to
anyone-I don't think that you have yet gotten to that point. Still, we must
try to help each other and live up to that reputation.
There is buoyant enthusiasm for Salesians everywhere. Wherever a
Salesian goes, the eyes of all are on him to see the "model" sent by Don
Bosco. Everywhere I've gone-Albano, Magliano, and elsewhere-I
found everyone tingling with curiosity to see a Salesian, and no sooner did
one come to them than they immediately exclaimed, "He is a saint." Even
those who were dismissed from the Oratory for serious breaches of
conduct found employment in no time. As soon as they arrived in some
village or town and the people found out where they came from, they were
immediately hired as monitors or teachers, even if they were of mediocre
intelligence. All they had to say was, "I come from the Oratory," and
nobody would even ask them for a letter of recommendation. Well, let
them achieve all kinds of success and do better than ever before. I have
only told you this to show you the lofty esteem in which we are held. But
tell me now: What would happen if we were to fail to live up to this lofty
reputation with which people regard us? Let us not let them down. Let us
carry out our duties, whatever they be: scholastic, religious or moral. The
Lord will take care of everything else.
Father Cagliero writes to us from America that the members of our last
missionary expedition have arrived safe and sound and are hard at work.
He begs that those who are preparing to join them will honor the name
"Salesian." In America things will proceed smoothly and of their own
power as long as the reputation set by the first arrivals is not tarnished.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Therefore, let us try to live up to their image ofus even though we may not
all be saints.
Your exams will show us if you have been studying. However, not
everyone who has studied diligently will necessarily get the highest marks
because he may not be very gifted or may have a poor background.
Anyway, when one has deserved 100% in conduct, he will also manage to
get passing grades with God's help and his own efforts. All in all, I hope
that your exams will be successful.
One more point. I ask you to make efforts to shun and forestall
grumbling. In a word, show that you are content with things as they are.
You will be a lot happier, because if you have legitimate complaints, but
do not spread them around, you will enjoy inner peace and the discontent
will gradually and harmlessly fade away. On the other hand, if you voice
ill feeling, others will chime in, and even things which they never noticed
before will become annoying. I don't mean foul talk, things about which
St. Paul says: "Let them not even be mentioned among you." [Eph. 5:3]
I'm not even remotely hinting at that. It's entirely out. I am talking about
criticizing a superior's arrangements and orders or the routine running of
the house. Just yesterday a confrere wrote to me, "When something has
been decided by my superiors, I immediately like it. I need no other
reasons." I would like all of you to say the same.
Grumbling generates worries about human respect and fear of what
others may think or say. Often many of you would do great things, but the
thought that others may criticize or misinterpret them is enough to make
them give up their plans and so the good is never done. This is a most
grievous evil which stems from grumbling.
It is only too true that such grumbling does take place. It is a fault which
has wrought serious harm within religious congregations. Just recently I
got a letter about the same thing. Why is there so much arguing when it's a
matter of obeying? Has the superior given an order? Then let it be
followed. But why did he give it? Why? Why must one find a reason? Let
each of us do his own duty, and the superior will do his. When one begins
to criticize a superior, condemning what he has done or the way he did it,
soon enough others will chime in like a chorus and come forth with the
most ridiculous statements, especially if one of them is a smooth talker.
Discontent then spreads to others, and the whole community begins to
suffer. Strive then to do your best to prevent criticism of superiors and
abstain from it yourselves because it does grave harm. Should this
grumbling entail something offensive to God, then raise your voice against
the enemy of souls and cry wolf. All means must be used to silence the
offender. Only this kind of criticism is good. Whenever you can impede an

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offense against God by speaking out, do so, please do so, and God will
reward you.
I have nothing else to say but to urge you to take heart and fulfill your
duties with a manly spirit. God will bless your every effort. Undauntedly
take care of your health, keep up your studies, and prevent criticism of
superiors. Then we shall want for nothing, and we shall be in a position to
defy all demons and their followers. We shall fear them no longer, and
with surety we shall benefit ourselves and others.
When we stop to think that besides all these novices there were
also at the Oratory many professed clerics, we are not surprised to
learn that some people might feel a certain apprehension at the
sight of so many blackrobes in one single place. Would not visitors
pick up an unfavorable impression? Would not the evil-minded
have a pretext to spread venemous lies? Precisely not to attract too
much notice, applicants donned the clerical habit a few at a time
without fanfare. But year by year the need for a separate novitiate
made itself felt more intensely. "I should always be in the very
midst of the novices," Don Bosco stated in this regard, "in order to
form their spirit and confer time and again with their novice master,
but here at the Oratory there are really too many people." In the
face of necessity, Don Bosco was not one to point it out and then
just talk about it. His mind immediately raced ahead to find means
to meet the need. And so, in the school year 1879-1880, a spacious
and pleasant novitiate was established in the neighboring town of
San Benigno Canavese.
From previous talks of his and other sources we know that Don
Bosco, both publicly and privately, in groups and with individuals,
would gladly talk about the progress being made by his
Congregation and the destiny which awaited it. His aim in doing so
was to fire the souls of his sons to grand endeavors, instilling in
them the inner conviction that the Salesians were being called to
great things and that each and every one of them had to ready
himself to do his share generously.

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CHAPTER 4
Journey to France
DoN Bosco's good friend, Father John Giacomelli,
remarking how the Salesian Congregation kept growing, once asked
him whether it would also expand to France. "The French can take
care of themselves," Don Bosco answered evasively. On several
other occasions he repeated a comment to the same Father
Giacomelli which seems to clarify what he meant: "Events shape
men; men do not shape events." For this reason Don Bosco went
whatever way the finger of God pointed, wherever His hand led
him. God-planned events and inner enlightenment showed him the
way, and divine assistance helped him to follow it. So it was with
the foreign missions, with the Sons of Mary Program, with the
Association of Salesian Cooperators, and now with [the Salesian
work in] France. The little we have already seen of the boys' home
in Nice 1 will stand out more distinctly as these Memoirs move on
to other Salesian foundations in France.
The dedication of the new quarters of St. Pierre's Hospice in
Nice and the need to discuss opening a Salesian house in Marseille
on location were the main reasons that occasioned Don Bosco's
trip to France toward the end of February 1877. There were
secondary reasons, too, like the stopovers he intended to make at
Toulouse, Bordeaux and other towns, and it is likewise a fact that
on February 19 he mentioned ha~ing received twenty-four requests
from various parts of France. However, the only documentation we
have concerns a quick trip to Cannes.
This journey to France prevented his being at the Oratory for an
important and somewhat critical situation. In those very days both
1See Vol. XII, pp. 49f, 89f, 93f. [Editor]
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the prefect and the school supervisor of the province of Turin were
jointly paying official visits to all the city's schools including the
Oratory. Since no one could better deal with such a contingency
than Don Bosco himself, he gave detailed instructions to those in
charge before leaving. The chronicle2 records them:
I have already invited them to come to the Oratory. They replied that
they would first inspect the public schools and that perhaps the Oratory
would be the first private school to be visited. Welcome them most
cordially. Have the brass band meet them at the entrance, and escort them
to a suitable area for a reception of songs, speeches and poetry recitation.
Stress the fact that we have more trade students than academic students.
Give them a tour of the bakery, dining rooms, workshops and the better
dormitories. See that all presses are running when they visit the printshop.
The study hall does not make a very good impression when empty,
although it may seem too crowded when the boys are there. Whoever
escorts them should point out that in this charitable institution many things
are needed which we cannot provide because oflack offunds. Finally, give
them a good send-off with the band and present them with a copy of my
History of Italy as a sample of our printing and book-binding and as a
token of our esteem.
Don Bosco could set his mind at ease that his instructions would
be followed because he knew that, thanks to Father Rua, they
would be carried out to the letter.
He left on February 21. The first stage of his itinerary called for
brief stopovers at Sampierdarena, Varazze, Vallecrosia and
Ventimiglia. He was probably at Vallecrosia on February 22,3 but
we then lose track of him until February 28, when he set out from
Nice for Marseille4 with Father Ronchail. Our narrative has been
pieced together from documents in our archives and in the files of
St. Joseph's parish in Marseille, all of them sparing in their account
of the initial negotiations to establish a Salesian foundation in the
capital of Provence.5
2Chronicle of Father Barberis, February 19, 1877. !Author]
3 We gather this bit of information from a short note of Don Bosco to the director, Father
INicholas I Cibrario. IAuthor]
4 A shott note to Father Barberis on February 28 says: "I am now leaving for Marseille
and will write to Father Rua from there." (Author]
5We are grateful to our confrere, Father Frederick Riviere, who supplied us with
photocopies of documents recently found by chance at Marseille. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Attorney Ernest Michel6 was the first to make Don Bosco known
in Marseille. In 1876 he conducted a conference on Don Bosco's
work7 for poor, homeless youth. One of his most attentive listeners,
Father Clement Guiol, the pastor of St. Joseph's Church, felt that
he had to contact Don Bosco and enlist his aid on behalf of the
swarms of Italian boys in the streets of Marseille, totally deprived
of anything like a Christian education. Not being a personal
acquaintance of the attorney, he turned to a go-between-Canon
Timon-David, founder and superior of a youth work known as
Oeuvre de la Jeunesse Ouvriere du Sacre Coeur [Sacred Heart
Center for Working Youth]. The canon was a close friend of the
kindly and charitable attorney. The two priests were in immediate
accord. At the request of Father Guiol, the canon wrote to the
attorney on May 21, asking him to commend the youth of Marseille
to Don Bosco's care. Believing that Don Bosco would soon be
coming to Nice, the attorney thought it best to wait and discuss the
matter with him personally. As a matter of fact, Don Bosco was
visiting the Salesian houses in Liguria in June and everything
seemed to indicate that he would cross into France, but this became
impossible. When informed of it, Father Ronchail hastened to
deliver the canon's letter personally to Don Bosco in Liguria and
returned to Attorney Michel with Don Bosco's answer to the
canon's letter.
The gist of it was that he was favorable to the idea, with three
conditions: 1. that the bishop's approval be first obtained; 2. that
the canon himself be in favor of it and offer moral support; 3. that a
site and building be provided to gather boys on Sundays and to
shelter the homeless. Don Bosco also informed the canon that in
the fall he would find it easier to visit Marseille and discuss the
matter with him.8
Attorney Michel quickly forwarded the letter to Canon Timon-
David, enclosing his own French translation, and the canon in tum
informed Father Guiol in these edifying words: "I most ardently
hope that negotiations with Don Bosco will prove successful, even
if we should lose by it. All that matters is that ... Christ is being
6 See Vol. XI, p. 395. [Editor]
7Bulletin Salesien, 1896, p. 6. [Author]
8This paragraph is a condensation. [Editor]

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proclaimed. That is what brings me joy." [Phil. 1: 18] This "we" is
in reference to himself and his own religious. There was in
Marseille the Institute of Divine Providence or Institute for
Homeless Children, staffed by the Brothers of the Christian
Schools. At the time there was talk of replacing them with the
Brothers of the Sacred Heart of Puy, founded by Canon Timon-
David. The canon was willing to step aside and yield his place to
the Salesians should Don Bosco accept the proposal.
Somehow Don Bosco was unable to get to France in the fall of
1876 [as he had hoped], but he managed to do so in February
1877, traveling as far as Marseille. Since he needed a temporary
residence in Marseille for his missionaries awaiting their ships, he
was quite willing to accept a home for destitute boys. However,
Bishop Place was not inclined to admit a new congregation into
Marseille, where so many religious orders were already looking
after the spiritual and material needs of the people. Fortunately,
once Don Bosco was able to talk with him, he easily gained the
good prelate's benevolent support. In fact, when he presented his
modest request, the bishop replied that a mere foothold was much
too little, for Marseille needed something like Don Bosco's Oratory
in Turin. Furthermore, he recommended Father Guiol as the best
qualified diocesan priest to help him in such a venture, not only
because of his virtue and powerful influence among people, but also
because he was pastor of Marseille's wealthiest parish. He
concluded by giving Don Bosco a letter of introduction to Father
Guiol. This intervention of Divine Providence was all the more
remarkable since relations between the bishop and the pastor were
widely known to be rather strained because they disagreed on
certain administrative policies. This must also be taken into
consideration in understanding a certain remark made by Don
Bosco one day when some people were reportedly discussing in his
presence the first miracle he had worked in Marseille sometime in
January 1870. Giving due credit to the pastor of St. Joseph's
Church, he corrected them, saying, "Not at all! Don Bosco's first
miracle in Marseille was that Bishop Place chose Father Guiol to
help him in his venture."
Since Don Bosco's knowledge of French was inadequate for the
matter at hand and Father Guiol did not understand a single word

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
of Italian, an interpreter had to be called in, but this did not prevent
both hearts from being in perfect accord with each other. We do
not know the exact terms of their agreement, but we can be quite
sure that Don Bosco's preliminary talks with Father Guiol and his
first contacts in Marseille gave rise to the Salesian foundation
which became a reality the following year.
After Don Bosco left Marseille, Father Guiol and Canon Timon-
David had an exchange of views which led to a formal proposal to
entrust the Institute for Homeless Children to the Salesians.
Official notification of the proposal reached Don Bosco in the first
half of May. He had visited the above-mentioned institute and had
noticed that it did not measure up to his requirements. It accepted
seven-year-olds, keeping them to the age of fourteen, whereas his
schools of arts and trades took them in when they were about
twelve and did not relinquish their care until they completed their
professional courses. Furthermore, he had also realized that he
would not have a free hand because the institution was subject to a
board of trustees. In reporting to the Superior Chapter on May 11,
he expressed himself as follows:
While in Marseille, I inspected an orphanage. The building is
magnificent and the funds are abundant, but the boys are inadequately
assisted. Furthermore, since there are no workshops on the premises, the
youngsters go to the city to work. Any good boy entering the orphanage is
soon spoiled. Its director, whom I thought was well-intentioned, asked my
advice, and I told him that at the outset it would be absolutely necessary to
set up workshops on the premises, the way we have here at the Oratory.
Yesterday I received a letter from him stating that he is willing and eager
to hand over to us the management of this orphanage, an institution of the
Brothers of the Sacred Heart.
The offer was not accepted because of lack of personnel.
In Marseille Don Bosco was a guest of the Brothers of the
Christian Schools. Could he possibly live in the midst of so many
boys and not be concerned for their good? One day, while crossing
the playground, he met a youngster whom he beckoned to draw
nearer. As he always did with boys, he said a few words to him.
Just what he said we do not know, but it made such an impression
on the lad that, on rejoining his companions, he exclaimed, "I've
just seen a saint." It acted like an electric spark, and in no time all

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the pupils wanted to see him. Although his French was more
ingenious than correct, he nevertheless gradually won their hearts,
arousing a keen desire in them to make their confession to him. One
group was allowed to do so. After the first few confessions, word
got around that he revealed also sins one might prefer to conceal.
The news created a furor throughout the entire boarding school; all
the pupils pleaded to be allowed to make a general confession to
him. Deeply worried, the superiors thought it best to deny the
request. To avoid any unpleasantness, Don Bosco very regretfully
let them have their way.
But could Don Bosco refrain from speaking of vocations in a
Catholic school, assured though he was by the superiors that
finding priestly vocations among their pupils was impossible?
"None of them would want to be priests," they kept telling him in
all honesty. However, Don Bosco's kindness and saintliness so
touched the boys that many felt a desire to become priests-
Salesian priests-and wanted to go with him to Turin. In fact, on
returning to Turin, he found a batch of letters from them restating
their eagerness to go to Turin and become Salesians, declaring
themselves ready for any sacrifice so long as he would accept them.
A few, sons of wealthy families, further stated their willingness to
pay any sum. Ingenuously, one even promised to give all that he
owned as soon as he would be of age to dispose of it, and one even
managed to run away from the school and, on arriving at the
Oratory, firmly refused to go back home.
Don Bosco also attentively took stock of the educational system
used there. The staff kept asking him how he could so quickly gain
the good will and love of youngsters wherever he went, so that at a
single glance they were won over and spellbound as if by a
mysterious force. In reply, he would explain the preventive system
and the loving kindness with which boys in Salesian schools were
guided and admonished. He would also point out ~he results that
derived from the opposite system, according to which superiors
always kept aloof from their pupils, habitually displaying a grave,
even stem countenance in order to bolster their authority.9 Don
Bosco had not as yet written his golden treatise on the preventive
system, but he was probably already mulling over its content or had
9Chronicle of Father Barberis, April 6, 1877. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
formed the idea of writing it from the comments he heard, as we
shall soon see.
News of his stay in Marseille spread beyond the city, thanks
also, if not mainly, to the pupils' talkativeness with their parents.
Thus it happened that a local shipbuilder, wealthy and religious-
minded, hastened to call on Monsignor Payan, pastor of the pro-
cathedral. "We have a saint here in Marseille," he exclaimed, "and
we haven't even met him." Together they paid Don Bosco a visit
and were so charmed that both became his friends and benefactors.
Mr. Bergasse, the shipbuilder, is still gratefully remembered by the
Salesians of St. Leo's festiv-~ oratory. The press also gave Don
Bosco good coverage and thereby caused an onrush of visitors who
begged to meet him.
However, he did not receive all callers because an oral
hemorrhage forced him to prolong his hours of nightly rest. This
may perhaps have also made him change his plans to visit other
towns. Of the many requests for Salesian foundations, nine came
from Marseille itself. Unable to deal with the matter directly
because of his weakened health, he asked the bishop to look into the
matter and offer advice. The prelate gladly consented, promising to
smooth out any possible difficulties. Being very eager to see the
Oratory, he promised to come to Turin to report his findings in
person. The Riviera's winds and its sudden changes in temperature
always affected Don Bosco's health.
He remained in Marseille about a week. We infer as much from
an undated letter to Father Rua which gives no indication of his
whereabouts, though, judging from its contents, it must certainly
have been written from Marseille.10 As was his habit, in this letter
to Father Rua he enumerates a dozen instructions, permissions and
requests on a wide range of matters, three concerning his stay in
Marseille. One item is particularly striking for its comment on the
101n describing his return itinerary, he wrote: "Next Monday I shall leave for Ventimiglia,
Alassio, Noli, Varazze, Sampierdarena, Turin, etc. After tomorrow forward all mail to
Alassio until further notice." From Nice he certainly went to Ventimiglia, but to which "next
Monday" was he referring? Since he had arrived at Marseille on Wednesday, February 28,
he must have written this letter sometime between Monday, March 5 and March 12, the date
of the dedication of St. Pierre's Hospice. Although he expected to leave Nice on the evening
of the same day, he most likely left on March 13, as we surmise from another letter to Father
Rua from Nice, dated March 8, 1877. !Author]

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bishop: "He returned yesterday to Marseille and today I will dine
with him at his residence with Father Ronchail. He seems quite
favorable to us. I am checking out the ground and will drive my
spade into the most suitable spot." The second item concerns the
school where he was staying: "Yesterday a student assembly was
held to award honor certificates to the best of the six hundred
pupils. I think we could do likewise. There were selections in prose
and poetry, with vocal and instrumental music which delighted the
jam-packed audience in the church basement auditorium." A third
item refers to a visit to a tuberculosis sanatorium: "Tomorrow
morning we go to Cannes, where I shall stay some six hours visiting
some patients and discussing with a friend of McMahon's a
memorandum to be submitted to the government." Marshal
Maurice McMahon was president of the French Republic from
1873 to 1879. The memorandum was most likely aimed at
obtaining government authorization to open an academic secondary
school alongside the trade school. He then continues: "God willing,
I shall be in Nice toward evening."
Although he was so busy, he did not forget his distant sons,
especially those who were sick. "Boost the morale of Father
Vespignani, Father Tonelli and Giovanetti," he wrote, "and
remember me to them. Assure them that I pray for them by name at
Mass, and ask them to pray for me." The young cleric Giovanetti
died on March 6 [1877]. He was the first of the two deaths
predicted by Dominic Savio. 11 Nor did Don Bosco forget the
Oratory students. "Tell our boys that it feels like fifty years since I
last saw them. How I long to see them again and tell them loads of
things. I also ask that they pray for a companion who does not
intend to enjoy his Easter in their company." This lad was John
Briatore, a first year Latin student from Deversi di Garessio near
Mondovi, who died on March 28. He was the second of the six
mentioned [by Dominic Savio] in Don Bosco's dream. 12 Easter in
1877 fell on April 1.
Don Bosco had a message for the Daughters of Mary, Help of
Christians. "When sisters are to be sent to a new house," he wrote,
"they should not all be taken from the motherhouse. As we do with
11 See Vol. XII, p. 439. [Editor]
12lbid. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the Salesians in Turin, a capable sister should be chosen from one
of the houses to be superioress of the new foundation and she
should be replaced by a new sister. We shall talk about this on my
return." He even remembered that at Albano a young cleric needed
a piano: "I have written to Prince Chigi about a piano for Trione,
and I hope that he gets his wish."
In the second phase of negotiations for a Salesian school at
Marseille we shall see that Father Guiol did not remain idle. An
indication of his serious eagerness is the fact that he was most
anxious to see Don Bosco's works on the spot and in action. On
May 1 he wrote to Don Bosco that he could not fight a desire to
come to Turin and spend a few days at the Oratory. Father Rua
replied on Don Bosco's behalf [on May 5, 1877] telling him to
come as soon as possible and offering him hospitality at St. Pierre's
Hospice in Nice and at Sampierdarena while traveling to Turin.13
His visit was a short one because, with the approach of
Pentecost, his pastoral duties did not permit him to stay until the
feast of Mary, Help of Christians. On returning to his parish, he
wrote to Don Bosco to thank him for his warm hospitality. The
latter was unable to reply immediately because of pressing work
and because, among other duties, he had to escort the archbishop of
Buenos Aires to Rome. From there he replied to Father Guiol:
Dear friend in Jesus Christ:
Rome, June 13, 1877
Having been in Rome for a few days I now reply to the gracious letter
you sent to me at the end of May.
Instead of your thanking me, I should ask your pardon ifwe failed in the
attention you deserved during your very brief stay with us. We felt
honored by your presence.
You barely caught a glimpse of the preparations [for the feast of Mary,
Help of Christians] and did not see the feast itself. How happy I would
have been to have you with us that day.
I have written to the Italian consul, Commendatore Strambio,14 hoping
for his support of our plans that are so entirely humanitarian and religious.
The Holy Father spoke favorably of our project and blessed all who
13This sentence is a condensation. [Editor]
14Commendatore Hannibal Strambio was the Italian consul at Marseille and a schoolmate
of Don Bosco's. See Vol. I, pp. 262, 265f, 337. [Editor]

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support it. He asked about the bishop of Marseille whom he greatly
respects. He remarked that Marseille is a wide-open field of missionary
work among immigrant workers and their families. We must labor
strenuously and patiently, for God's assistance will not fail us in this
undertaking.
The archbishop of Buenos Aires and his pilgrim party were rather late in
reaching Genoa. We hosted them in our house at Sampierdarena, from
where I escorted them to Rome. On their return trip they will pass through
Turin.
Rome is packed with pilgrims. The Holy Father is in excellent health.
This manifestation of love is quite unparalleled.
At your first opportunity, please give Bishop Place my humble regards
and tell him that the Holy Father sends him a special blessing.
Dear Father, may God bless you. Pray for me and for our undertakings.
Yours affectionately in the Lord,
Fr. John Bosco
This letter shows that, notwithstanding everything he had to do,
opening a Salesian house in Marseille was uppermost in his mind.
It would seem that every undertaking of his enjoyed top priority.
Back in Nice, meanwhile, a committee of prominent citizens was
making adequate preparations for the inauguration [of St. Pierre's
Hospice]. They were Count De Bethune, Count Michaud de
Beauretour, Count De la Ferte-Meun, Attorney Ernest Michel,
Baron Heraud, Charles Gignauz and August F araut, who had
already done so much to promote this charitable institution. The
former Villa Gautier,15 which had been purchased and remodeled
with charitable donations, could now comfortably accommodate
many more youngsters who needed food, technical training and a
Christian education. In a circular the committee invited the most
infuential citizens to the inaugural ceremony of March 12. Their
firm commitment had to be publicized if fond hopes were to become
an accomplished fact. That very morning something occurred
which we may well take as a sign. A boy turned up at St. Pierre's
Hospice, begging for help and shelter.
""Who are you?" he was asked.
"I'm an orphan."
"Is your father living?"
15See Vol. XII, pp. 89f, 93. [Editor!

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"No, he died before I was old enough to know him."
"And your mother?"
"She is very poor. She has no food. That's why she sent me out
to shift for myself."
"What do you do?"
''I play the violin in taverns and cafes. If I could learn music
properly, maybe I could someday play in theatres and earn more
money."
"How old are you?"
"Just past fifteen."
"Can you read and write?"
"Very little."
"Have you already made your First Holy Communion?"
"No."
A few more questions about religious instruction revealed that he
did not know even the basics and that the danger of his coming to a
sorry end was very real. He was accepted without further ado.
That afternoon both the school chapel and the adjoining rooms
were crowded with people, while outdoors multi-colored flags and
pennants waved along the tree-lined sidewalks flanking the
playground. City authorities had also been invited and they
voiced their delight and hearty approval [of this Salesian
undertaking]. Chevalier Toselli, an alderman, represented the city
mayor who had been unexpectedly called away. Bishop Peter Sola
and his assistants began the religious ceremony at 2:30. The school
choir performed masterfully.
After a vespers service, Don Bosco addressed the congregation.
He opened by describing the hospice's beginnings, in great part
already known to us. He remarked that half the money to buy the
land and building had been donated by the Holy Father and other
charitable persons, and he expressed the firm hope that the
remaining fifty thousand francs would be gradually paid off. After
describing the hospice's purpose and what it was doing for youths,
he vividly spoke of the wretched state of countless destitute boys
who needed shelter, instruction in the Catholic faith, and training in
various trades either in town or at the hospice, so that they might be
able in due time to earn an honest living. He continued as follows:
You will ask: Are there many such boys? Presently the boarders number

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just sixty-five, but we have a very substantial number of day pupils.
Moreover there is a waiting list of over two hundred who urgently need
shelter. We shall accept them as soon as room becomes available and a
program is set !JP for them. Divine Providence will send us what we need.
At this point you may rightly remark that the small premises, the flood
of applications, and the need for repairs and expansion call for a larger
building. This very chapel is inadequate. We need a larger church for the
celebration of Mass, for hearing confessions, for catechizing younger
children, and for regular church services for our boys and the
neighborhood people. This is a crying need if this hospice is to achieve its
goals: the well-being of the people and the salvation of souls. Now how
can all these needs be met? How can we raise the money to feed and clothe
the boarders and to provide teachers, assistants and craftsmasters? How
can we continue the work in progress and still plan for expansion?
True, in order to keep things going we have had to contract several
debts, and the balance due on this hospice still runs more than fifty
thousand francs. Yet, despite all this, we must not be dismayed. Divine
Providence, who watches over everything like a compassionate mother,
providing for birds, fishes, animals and lilies, will also provide for us who,
in the eyes of Our Maker, are far more precious than all of those.
Moreover, God, who inspired you so far to generously encourage,
establish and support this hospice, will continue to assist you with His
grace and send the necessary means. God who willed that hospices be
built in order to shelter over fourteen thousand boys, when not a single
cent was in the offing, will not let us down. All these undertakings aim at
alleviating the sufferings of the most destitute members of society and at
rescuing souls presently in the gravest danger, souls for whom heaven and
earth were created and for whom our adorable Savior gave His last drop of
blood.
No, we need neither doubt nor fear. Let us not question God's
goodness, your faith, and your warm, well-known generosity. I feel sure
that the love of neighbor which prompted you to make so many sacrifices
in the past will never allow an undertaking so auspiciously begun to
remain unfinished.
This hope, based on the kindness of your hearts, has also another sound
foundation-the great reward you all await, which God promises to those
who do works of mercy. God is infinitely rich, generous beyond all limits.
In His richness He can reward us abundantly for everything we do in His
name. As an infinitely generous Father, He compensates most
handsomely even the littlest thing we do for love of Him. The Gospel tells
us that even a glass of cold water given to the least of His brothers for His
sake will have its reward.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
In the Book of Tobit, God tells us that almsgiving rescues us from death,
wipes out our sins, wins us mercy and leads us to life eternal. Highlighting
other generous rewards is the fact that Our Lord regards as done to
Himself every good deed done for the needy. Were we to see Our Savior
walking our streets, begging, and knocking at our doors, would we not
gladly give Him our very last coin? Well, Our Lord is present in the
lowliest and most destitute beggar. Whatever we do for the needy, He tells
us, we do for Him. And so it is not just poor children who are begging for
our help, but Jesus Himself.
And what of the extraordinary reward which God holds in reserve for
the most critical and trying moment which will decide our eternal fate?
Gentlemen, when we shall face the Supreme Judge to account for our
lives, He will not be concerned about our mansions, savings, glory or
wealth. He will not even mention them. Lovingly, He will merely say,
"Come, blessed of My Father, take possession of the kingdom prepared
for you from the foundation of the world; for, under the guise of a pauper, I
was hungry and you gave Me to eat; I was thirsty, and you gave Me to
drink; naked and you clothed Me; a stranger and you took Me in." [Mt.
25:34-36]
These and other words will the Divine Judge say, as we read in the
Gospel. Then He will give us His blessing and lead us into His kingdom.
Furthermore, like a good Father, God knows that the spirit is willing but
the flesh is very weak, and He seeks to reward us a hundredfold even in
this life by giving us special help to lead a good life and die a happy death,
a plentiful harvest, family peace and harmony, success in business
endeavors, good health to parents and friends, and the protection and
proper upbringing of our children. Christian charity is rewarded too by the
inner joy that one experiences after a good deed. Is it not deeply
comforting to know that, with a little almsgiving, one contributes to
rescuing [potentially] harmful citizens and turning them into upright
members of society and the Church?
Besides these earthly and heavenly rewards, a further recompense
comes to us from those whom we have helped. Yes, gentlemen, we would
not deprive you of the reward which we can certainly give you: morning
and evening, all our Salesian priests, seminarians and students, especially
those at St. Pierre's, will offer special prayers for their benefactors to
obtain divine blessings upon you, your families, relatives and friends.
They will pray God to grant your families peace and harmony, continued
good health, happiness, protection from spiritual and temporal harm,
perseverance in virtue, a long life and a holy death.
In conclusion, should we have the good fortune of meeting again in this
mortal life, we shall joyously recall your generosity and doff our hats

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respectfully as a token of our undying gratitude. On His part, our merciful
God will hold a heavenly reward in trust for you.
As Don Bosco finished speaking, some members of the audience
rose to take up a collection, although none had been planned since
the church's limited space was practically filled by his habitual
benefactors. The result-fifteen hundred francs-was a surprise.
Afterward, the bishop solemnly imparted Benediction of the
Blessed Sacrament. Outdoors on the playground an assembly was
later held to honor Bishop Sola with speeches, poetry and musical
selections. Finally the guests were conducted on a tour of the halls,
classrooms and workshops. In one room, prizes for a small lottery
to benefit the pupils caught the visitors' eyes, and the tickets were
all scooped up in no time.
Don Bosco's mention of the young violinist who had been
admitted that very morning aroused the guests' desire to see him.
While they were gathered in the garden, the boy was introduced to
them and he gave them a sample of his ability. One guest was so
impressed by the ease of his performance and so moved by the
shabbiness of his clothing that he took it upon himself to contact the
Ladies' Committee which regularly met at Our Lady of Nice
Church and had them provide him with decent clothes. The next
day the youngster went to them and entertained the delighted
charitable women with his violin. He remained at St. Pierre's for
over a year, applying himself diligently to his studies and religious
practices.
The following day another boy of sixteen called on Don Bosco,
an out-of-town orphan who had not as yet made his first confession
and Communion. Unfortunately, too, he had strayed from the path
of virtue. Don Bosco immediately accepted him.
Another striking event happened on February 14. A boy's
parents had been driven by poverty to place him against his will in a
Protestant hospice. Horrified by the lies he was told about
Catholics, he ran away, only to be caught and forcibly brought
back. He managed to run away a second time and luckily met the
director of St. Pierre's Hospice, who, on learning his sad story,
promptly accepted him.
Don Bosco's speech was so impressive that it was thought best to
publish it and spread the name of St. Pierre's throughout France.

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THE BIOC.RAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Don Bosco agreed. In fact, after rethinking the matter, as is often
the case, he decided to broaden its scope. During his return trip to
Turin, he compiled a fine little booklet, and it was printed at the
Oratory under the title: Inauguration of St. Pierre's Hospice in
Nice. A brief description of the event was followed by an edited,
version of Don Bosco's address and a series of articles dealing with
the preventive system. The latter, with slight variations, later
appeared in print as a preface to the Regulations for Salesian
Houses. Speaking of this entire booklet sometime later, Don Bosco
disclosed that it had cost him days of work and that he had gone
through three drafts. "I kept feeling that my writings were really not
to my taste," he stated. "Years ago I used to jot down pages and
pages without ever having to edit them. Now, instead, I write,
correct, rewrite, and revise four or five times and still I am not
satisfied." However, he did feel that this little booklet could do a lot
of good in France.16
Indeed, it was destined to do a great deal of good there and
everywhere else, both then and now, thanks to that preface which
seemed to be a mere filler, as though the author himself had no
adequate measure of its potential. Contemporary pedagogy was
long on theory and very short on practice; its meager fruitfulness
was due to the fact that it based its principles exclusively on natural
philosophy. Such rationalistic principles and positivistic spirit both
informed and weakened its thrust. Don Bosco, on the contrary,
unassumingly, and without pretending to have discovered the secret
of pedagogy, drew his inspiration from the Gospel and the Church's
teachings, blending harmoniously the supernatural means of divine
grace with the norms of natural philosophy. He thus brought forth a
system that has yielded and continues to yield most abundant fruit
in the field of education. He managed to pack in a few pages all that
he had practiced for many years. We need focus on just one item:
the relationship of authority to rewards and punishments. The
famous Raphael Lambruschini, standard-bearer of the day's
naturalistic school, devoted at least two-thirds of his book
Dell'Educazione to that topic, saying many fine things, but his
assertions were sadly so entangled with theoretical errors that his
effectiveness was minimal when compared with Don Bosco's
1schronicle of Father Barberis, April 22, 1877. !Author!

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achievements. Don Bosco, traveling the route of reason and
religion, in a few masterly strokes solved the stubborn problem
once and for all.
The Italian Ministry for Public Education gave fitting and well-
deserved recognition to the pedagogical value of Don Bosco's
Preventive System in the Education of Youth 17 when it adopted it
as a textbook in teachers' colleges. On this score Senator [Peter]
Fedele, former cabinet minister and professor of history at Rome
University, made the following statement on a memorable
occasion: "Don Bosco's achievements cannot be explained if we
exclude the supernatural. They are the visible flowering of his inner
virtues. He opposed the materialism that was corrupting our youth,
and he halted the nation in time as it was starting on a downward
plunge to destruction. Certain idealistic philosophers smiled when I
proposed a study of Don Bosco's pedagogical system. Today, time
has proven me right." 1a
It is quite appropriate here to mention an even older tribute to
Don Bosco's educational system, which became public knowledge
in 1878 when Count Charles Conestabile della Staffa of Perugia
published a booklet19 in which he narrated how he saw Don Bosco
apply his pedagogical system long before he ever thought of putting
it into writing. One day the count called on Don Bosco and found
him at his desk, scanning a list of names. "These are a few of my
rascals whose conduct leaves much to be desired," he said.
Offhand the count asked what punishment he had in mind for them.
"No punishment," Don Bosco answered, "but here is what I'll do.
This youngster, for example (and he pointed to a name), is very
mischievous, in spite of being also good-hearted. I'll approach him
at playtime and I'll ask him how he is feeling. He will promptly
reply that he feels fine. 'But are you really pleased with yourself?' I
shall insist. First, he will show surprise; then he will lower his eyes
and blush. Gently I shall urge, 'Something is bothering you. If your
body is well, maybe it's your soul that ails you. Has it been long
since you went to confession?' Within minutes this boy will go to
17See Vol. IV, pp. 380-385. [Editor]
16Bollettino Salesiano, July 1931, p. 203. [Author]
190pere Religiose e Sociali in Italia [Religious and Social Undertakings in Ita~v] by
Count Charles Conestabile, Padova Press, 1878, pp. 27-29. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
confession, and I am pretty certain that I shall hear no more
complaints about him."
The count listened in silence, enchanted by the warmth of Don
Bosco's speech, and he later commented in his booklet, "It was
then that I discovered the secret of the success of this humble
priest's undertakings. On many occasions since then, when deep
sadness has flooded my heart at the sight of the evils plaguing our
day and age, I have recalled that priestly voice and my confidence
has been restored in a society to whom God sends such reformers."
From the chronicle of the Daughters of Mary, Help of
Christians, we gather that on his way back from France Don Bosco
stopped at Vallecrosia for a thorough visitation of the sisters'
community. He praised their thrift and spirit of poverty, but he
insisted that they take care of themselves and not abuse their
health. Very often the neighbors would offer the sisters gifts in kind,
and someone had just then given them a huge snow-white cabbage.
It looked like a gorgeous oversized flower. They showed it to Don
Bosco who, after looking at it thoughtfully a moment, turned to the
mother superior and smilingly asked, "Would you do me a favor?"
"Of course."
"Here is my calling card. Send it with this magnificent cabbage
to Countess Corsi in Turin. She will know that Don Bosco has not
forgotten her."
The mother superior obliged. At that time Don Bosco was
negotiating for the purchase of a house at Nizza Monferrato to
transfer the Daughters of Mary, Help of Christians from Mornese,
and the countess had shown her interest and was helping.
We will end our account of Don Bosco's return to Turin by
giving details of a few letters which he wrote on the way or
immediately after his arrival at the Oratory. On March 17 he was
at Alassio. This we know from a letter he sent to Father Dominic
Ossella of Casale, to whom we are mainly indebted for building a
girls' school in that town and entrusting it to the Daughters of
Mary, Help of Christians.
Dear Father Ossella:
Alassio, March 17, 1877
I have read your letter with care. Your wish to look after the dying is an
excellent idea, but the means you plan to use are extremely difficult and

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thorny for you or for any other priest. I will explain this when, God
willing, I come to Borgo San Martino after Easter.
I would rather suggest that you dedicate yourself to another
undertaking, easier and certain to succeed: promoting priestly vocations.
"How am I to do that?" you may ask. Make efforts to send good boys to
places where they can grow in knowledge and piety and develop a
vocation for the priesthood. Encourage good young adults whom you meet
to continue their studies. If necessary, teach them yourself or direct them
to places where they can be trained for this.
Other matt~rs I shall discuss in person. Meanwhile pray for me. God
bless you.
Yours affectionately,
Fr. John Bosco
From Alassio he was escorted to Noli to see a fine building
which the townsfolk wanted to turn into a resident and day school.
The building belonged to the father of the late Salesian cleric
Anthony Vallega.20 Don Bosco accepted the offer on three
conditions: 1. that the municipal school be entrusted to the
Salesians; 2. that the teachers' salaries should total thirty-five
hundred lire; 3. that the Salesians should not have to put out any
money.
During the first half of April, however, Mr. Vallega called on
Don Bosco with some new, onerous proposals that bogged down all
negotiations.
Father Barberis' chronicle also records a visit of Don Bosco to
the Daughters of Mary, Help of Christians at Alassio. Upon
inquiring if they had a lot of work to do and learning that indeed
they did, he remarked, "When I visit your convents and am told
that there are piles of work, I feel at ease. Where there is work,
there is no devil." He also visited three nuns who were ill. Then,
turning to the rest of the community which had accompanied him,
he asked: "Which virtue do you want me to speak of?" The sisters,
always laden with so much work that they didn't quite understand
how they could practice the rule which told them "to live always in
the presence of God," replied in one voice, "Teach us how to live
always in God's presence!"
2osee Vol. XII, p. 311. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"It would indeed be wonderful to have the Daughters of Mary,
Help of Christians always living in God's presence," he rejoined.
"It can be done in this way: renew your intention of doing
everything for God's greater glory every time you go from one task
to another." After elaborating somewhat on this topic, he
concluded: "So you see, it is not so hard to form the habit of
keeping united with God."
On March 23 he was at Sampierdarena. Some time before
leaving Alassio, it would appear that he wrote to Father Ronchail,
entrusting some errands to him and offering advice and suggestions.
Of prime importance is the following recommendation: "From all
the above, you will realize that to be a director means essentially to
portion out what needs be done and then see to it that it is done. " 21
There is also a letter from Sampierdarena, dated March 24 and
addressed to Father Rua, but it will suffice to report only a few of
its twelve numbered items. The first concerned the health of the
bishop of Alba: "Very sad news about Bishop Galletti; have special
prayers said. I shall write from here again; let us pray and hope in
God's goodness." The third item referred to the Church of St.
Secundus, but we shall talk of this at length in due course. The
seventh voiced his chagrin about the masonry work being done at
the Oratory-a closed balcony or terrace, such as we see there
today [1932] outside his room.22 The work had been begun very
quietly during one of his absences so as to afford him less
uncomfortable quarters. He wrote, "Tell Father Ghivarello that all
I want is the completion of the masonry work. I don't want to hear
any more masonry racket after my return. How ill-advised was the
whole thing! I was told that everything would be inexpensively done
in a few days, and instead....'' Nor did he omit a word for the sick:
"Remember me to our dear Father Vespignani and Father Tonelli.
Tell them that I am very glad to hear they are improving; I pray that
God will grant them Samson's strength because there is plenty of
work to be done. The fifth item too was quite important: "I had
better write to the archbishop from here."
As a silent protest against the insolence of the press, the
21This paragraph is a condensation. We are also omitting a brief history about the
canonical erection of an abbey in the principality of Monaco. [Editor]
22see Vol. XII, p. 269. [Editor]

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cathedral canons and the entire clergy of Turin had staged public
demonstrations honoring Archbishop Gastaldi upon his return from
Rome. Informed of this by Father Rua, Don Bosco sought to give a
token of his solidarity with the diocesan clergy by an expression of
his personal esteem for his archbishop. This prompted his writing
not from Sampierdarena, as planned, but from Turin. His letter
reads:
Your Excellency:
Turin, March 28, 1877
I have just returned from a visit to our houses in Liguria and am
delighted to hear that Turin's clergy publicly manifested its esteem for you
on the occasion of your auspicious return from Rome. Gladly, on behalf of
myself and all the members of the Salesian Congregation, I join in these
sentiments of respect and veneration. When Your Excellency fell sick
some months ago, we prayed for you, and now we shall double our humble
prayers that God in His goodness may grant you unfailing good health, so
that you may continue to labor for the welfare of the Church and of our
Congregation which I respectfully commend to you.
Please accept these heartfelt good wishes, both in disproof of unfounded
newspaper gossip and as an assurance that the Salesians will always be at
your service in whatever way they may be of assistance. In the name of all,
I am highly honored to remain
Your grateful servant,
Fr. John Bosco
A note from Archbishop Gastaldi "cordially thanked the Rev.
Don Bosco for his letter of March 28.'' Soon afterward Don Bosco
once more merited the archbishop's commendation for something
far more meaningful than a simple gesture of courtesy. Bertulla, a
hamlet suburb of Turin, rose up against the pastor of the abbey
church-the mother church-because he claimed parochial juris-
diction, such as Sunday Mass attendance, baptisms and weddings,
while the other parish was vacant. Its parishioners rebelled.
Archbishop Gastaldi upheld the pastor of the abbey church, but the
indignant congregation threatened to call in a Waldensian minister
and tum Protestant. When Don Bosco learned of this, he inquired
into the matter. More concerned about the salvation of souls than
any conflict with his archbishop, he called on him and showed him
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
opposing the demands of the abbey pastor. Persuaded by Don
Bosco's arguments, the archbishop set things right. Totally
satisfied, the villagers relinquished the idea of forsaking the
Catholic Church and heartily welcomed their newly appointed
pastor. As late as 1902, when the pastor of Bertulla narrated this
incident to Father John Baptist Francesia, the villagers were heard
to say, "If we are still Catholics, we owe it to Don Bosco."
On March 28, Don Bosco promptly replied to a request as
follows:
Beloved in the Lord:
Turin, March 28, 1877
I have just returned from a long tour of visitation of our houses in
Liguria, and I hasten to reply to your kind letter. I could not ask for a more
precious gift than having someone come to reinforce the Salesian ranks,
for whom the harvest is now more abundant than ever before. By all
means, come together with your friend, the priest. We shall have a father-
son talk and I think we '11 agree on everything. I'll be here the whole week. I
am looking forward to your visit. May God bless us all. Pray for me.
Cordially yours in Christ,
Fr. John Bosco
From Turin Don Bosco wrote again to Father Ronchail. The
letter reminds us of the people of Nice and their needs, bringing to
light the aura of active charity which Don Bosco brought to all
dealings with his family and outside people.
Dear Father Ronchail:
[No date]
1. I enclose my account of the inauguration of St. Pierre's Hospice.
Because of pressing business, I delayed my return to Turin. Besides, I
have not been too well; that is why I am lagging behind in my work. Now
try to contact or, better, ask Attorney Michel and Baron Heraud to
translate the article and annotate it. Let me know if we should print it here
or in Nice. You need not return the manuscript, as we have a copy here.
2. I am deeply grieved by the sudden death of our well-deserving friend,
Attorney F errant. Add to my report whatever you think necessary in this

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regard,23 and let us pray that God will send us others like him.
3. When you have a chance, pay my respects to Countess Celebrini
and Miss Dolores, assuring them that at the start of Mary's month on
April 23,24 we shall offer special prayers for them morning and evening.
4. You will be receiving the letter for Countess Michel. Give her my
regards.
5. Father Isnard should contact Father Lanza to obtain a statement of
good standing. I will write to the bishop.
6. As for the worker' club and its promoters, you can always say that
we steer clear of all political affiliation, strictly abiding by Our Lord's
words, "Give to Caesar what belongs to Caesar, and to God what belongs
to God." No one has anything to fear from us in word or deed.25
7. This is the third time I tried to get you a priest, but, one after the
other, all three fell ill. Nevertheless, I'll get you one somehow and soon.
8. Send me news of the lottery. Ifyou still have many tickets, send me
some; if I cannot tum them into gold coins, I will at least get paper money
for them.
9. I am waiting for a nice long letter from Mr. Audoli. Please tell him
to be cheerful and patient, and urge him to come for the feast of Mary,
Help of Christians.
10. If you have any news of Father Giovan and the director of the
Christian Brothers, let me know.
11. Were you able to talk to Father Tiban about the land for the
church?
12. Within a week I believe that you'll have a master bookbinder to get
things started.
My warmest regards in the Lord to all the priests, clerics and our boys.
May God bless them all. P~ay for me.
Your affectionately in Jesus Christ,
Fr. John Bosco
On his return to the Oratory [on March 28, according to Father
Barberis' chronicle], Don Bosco's voice was rather weak and he
had to make an effort to talk because of his bronchial condition, so
23An outline of the deceased benefactor and a letter from Father Ronchail to Don Bosco
describing his end was added as a footnote. [Author]
24Since at the Oratory the feast of Mary, Help of Christians, was observed on May 24,
Mary's month started on April 23. [Editor]
25We are omitting a description of this club and its gratitude for the free use of Salesian
premises. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that he was not able to address the Oratory community at night
prayers until April 10.
It has been so long since we last saw each other, but as the saying goes,
"The heart is where its treasure lies." While I was in Nice and Marseille, I
kept thinking ofmy beloved sons here at the Oratory. True, there are many
boys there too, but I found my mind playing tricks on me when I spent time
with them. I seemed to be with you, but when I talked to them, they all
answered in French, and that convinced me that I was not at the Oratory.
You won't believe how highly the people of Nice think of you. If one of
our artisans-even a beginner-were to go there, he would be getting top
wages. They think so highly of you that one of them asked me to send a
few of you there and volunteered to pay your fare and education just so
that you might edify the townspeople and give an example of holiness to
our boys at the hospice in Nice and in other towns. They think that each of
you is another St. Aloysius, but I fear that, were they to come here, your
reputation for holiness might go up in smoke. They asked me: "Are they
all like St. Aloysius?" "Well," I replied, "some are and some are not."
However, being afraid that you might let me down, I tried to save face by
telling them that I really wanted to keep all of you here to be an example to
one another. I also said that you and I cared so much for each other that
we could not bear to be separated, except when it was absolutely
necessary or you had to return home after your graduation. And even then,
I told them, we would be heartbroken. And so I managed to let them keep
their high opinion of you and their admiration for our mutual love.
Now, joking aside, let me tell you something more important. Nice is
bubbling with enthusiasm for our Congregation, and Marseille has offered
us nine houses. In France alone we have a total of thirty requests, and
there are many other offers in other parts of the world. Everywhere the
demand rises for a house like the Oratory. People think that all a boy has
to do is come to one of our houses and he immediately becomes another
St. Aloysius. For the time being we cannot grant their requests, but with
God's help we'll manage to do something.
To meet these pressing requests I would have to have all of you here
become Salesian priests so as to be able to send you to open houses. But
we cannot do this all at once. Hopefully, with God's help, we shall do it in
the future. On your part, prepare yourselves to become good priests who
can be sent wherever they are needed to care for the souls whom Divine
Providence will entrust to us. And if you do not become Salesian priests,
may you become saintly diocesan priests. You will then be able to choose
and train good boys to send to our schools. Under your guidance, they, in
turn, will work for the salvation of souls.

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On this score, I want to tell you that we shall start our spiritual retreat
this Sunday evening. Prepare for it in the next few days by thinking on
what you plan to do for your spiritual and eternal well-being. You will
have time to give serious thought to your vocation. There may also be
some among you who have let the feasts of All Saints, the Immaculate
Conception, Christmas, Lent and Easter go by without reconciling their
conscience. They now have another chance to settle their affairs. Let each
of you seriously examine his conscience and ask himself, "Am I really at
peace?" If he can say that if he were to die then and there he would feel at
ease, let him continue that way, but if, upon reflection, he realizes that
something is bothering him, then it is better for him to straighten things out
now, so as to enjoy peace of mind later on.
On my part, I wish to speak privately with each of you either during this
retreat or before or after. I'll do all I can to help you.
I enjoy talking with you, and you seem to feel the same way, especially
when your spiritual well-being is at stake. Let us all endeavor to stand
united in the Lord. He will help us and if we do our share, we shall obtain
wha_t we desire.
I hope that we shall all make a good spiritual retreat, deserve abundant
blessings from God and make progress on our way to holiness. Good
night.
Three days after this address, Don Bosco again wrote to Father
Ronchail, telling him in this short letter about six youngsters of
Damascus who had been recommended to Attorney Michel and
were to be admitted to St. Pierre's Hospice in Nice. Their names
were Kabil, Nais, Lofti, Homsi, Naggiar and Klat. They were all
accepted.
Dear Father Ronchail:
[Turin] April 13, 1877
I believe that the boys recommended to Attorney Michel should be
accepted into our hospice. Make sure that you get some publicity for this
in due time and that the attorney sends a good article to Unita Cattolica. I
think it will be to our advantage.
Both the priest and young cleric whom you need will soon arrive. Bring
this holy card to Marchionese Celebrini and tell her that I expect to be in
Turin during May and June. God bless you all.
Yours affectionately in Jesus Christ,
Fr. John Bosco

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
On several occasions some people criticized Don Bosco for
seeking publicity in newspapers and other publications. We hold,
instead, that his virtues shone in this matter too.
He was well aware of what people thought and said, and he
realized that he might be discredited in the eyes of certain
influential people. At times, indeed, disapproval was expressed to
his very face. But he justified his course of action by saying, '"Our
times call for action. The world has become materialistic, and so
we have to go out of our way to make known the good that we are
doing. Even ifwe were to work miracles by praying day and night in
solitude, the world would neither notice it nor believe it. The world
has to see for itself." In speaking of the advisability of getting the
greatest possible exposure for good undertakings, he used to say,
"This is the only way to make them known and enlist support for
them. Today the world wants to see things being done; it wants to
see priests working, teaching and helping poor, destitute youths in
hospices, schools, workshops and so on. The only way to save
underprivileged youngsters is to instruct them in the faith; it is also
the only way to Christianize society."26
An extraordinary incident of mind-reading occurred at the time
of this journey of his in France. It became public in Nice in 1908,
on the occasion of the celebration of the decree conferring the title
of "Venerable" on Don Bosco.27 Father Paul Albera heard it in the
presence of many people from the lady herself to whom it
happened. A Mrs. Beaulieu, who had known the saintly Cure of
Ars, believed that in virtue of this she was qualified to identify any
other saint when she saw one. At Don Bosco's arrival in Nice, the
lady, upon hearing that a saint whom she had heard about had
come to the city, wished to meet him personally. A friend of hers,
knowing this, took her to the home of friends at dinner time. Don
Bosco was seated at the head of the table, and the lady and her
friend took their places at the opposite end. With his usual serenity,
Don Bosco was just raising his glass for a toast to his host. Mrs.
Beaulieu was shocked. "Is this a saint?" she wondered, feeling all
26Bollettino Salesiano, June 1895. [Author]
27At that time the title of "Venerable" was given to a servant of God when the cause for
beatification had already been introduced officially in Rome. Now [1932] it is conferred after
the decree on the heroicity of his virtues. [Author]

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her hopes drain away. When the dinner was over, she introduced
herself to Don Bosco, lavishing compliments upon him. Don Bosco
smiled and said to her, ''Whether you eat or drink, do everything in
the name of God." The good lady understood and needed no
further evidence to change her mind. She soon became a Salesian
cooperator and had been one for three years when she told this
incident to Father Albera, after having repeatedly told it to others.

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CHAPTER 5
Episcopal Jubilee of Pius IX
and Visit of the Archbishop
of Buenos Aires to Don Bosco
THE closer Pius IX came to the end of his life, the
greater grew the love of the faithful for his august person. They gave
solemn witness to this on the occasion of his episcopal jubilee in
1877, when it might be said that the whole Catholic world made a
pilgrimage to the Vatican in the person of its representatives who
defied the scorn of worldwide political anticlericals. In June
particularly, thousands came to pay homage to the venerable
Pontiff. Gifts sent to him from everywhere in the world formed an
impressive display valued at ten million lire, while a special Peter's
Pence collection netted a further sixteen and a half million lire. No
other Pope had ever received so many testimonials of affection.
This worldwide tribute of devotion toward Jesus Christ's Vicar
thrilled Don Bosco's heart, full as it was with reverence for the
Supreme Pontiff's office and with deep gratitude for Pius IX's
person. He decided to send the Oratory's director and the novice
master to Rome to represent the Salesian Congregation officially
and to offer the Pope an album. "What would you say," he
smilingly asked Father Rua one day in the company of several
other priests, "if I were to send these two shorties (pointing to
Father Lazzero and Father Barberis) to Rome?" 1 Father Rua
nodded and the others applauded.
Work on the volume was immediately started, and the product
1Chronicle of Father Barberis, April 4, 1877. Occasionally Don Bosco would joke with
his Salesians as he had done when they were boys. [Author]
98

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was a handsome one. Elegantly bound, its cover bore the following
gold engraving:
TRIBUTE
OF FILIAL HOMAGE
FROM THE SALESIANS AND THEIR PUPILS
TO THEIR EMINENT BENEFACTOR
AND GLORIOUS PONTIFF
PIUS IX
IN THE THIRTY-SECOND YEAR OF HIS PONTIFICATE
AT THE AGE OF EIGHTY-SIX
ON THE OCCASION OF HIS EPISCOPAL JUBILEE
JUNE 3, 1877
Inside, on sheets of parchment, came first a statistical summary
of the Salesian Congregation and then a list of the Salesian houses,
headed by the motherhouse with the title: "The motherhouse in
Turin is known as the Oratory of St. Francis de Sales." Then
followed the roster of members of the Superior Chapter and of the
Salesians residing at the Oratory. All graphic work had been
expertly done. The contents were unique in that under each house
were listed all its various sections or departments along with the
names of the Salesians assigned to each department and the
number of boys or persons in their charge. "I learned to do this at
the Vatican," Don Bosco explained. ''When speaking of Turin I
used to lump together novices, artisans, students and day boys as if
they were all in the same premises until I was told that they should
have been presented in itemized, distinct form." The Oratory was
consequently described as follows:
1. Student Section: Chapter members and number of pupils.
2. Arts and Trades Section: As above.
3. Novitiate: Personnel and number of novices.
4. Adult Students' Section, etc.
5. Church of Mary, Help of Christians.
6. Festive Oratory of St. Francis de Sales and adjoining school.
7. Festive Oratory of St. Aloysius and adjoining school.
8. Festive Oratory of St. Joseph.
9. St. Joseph's Institute where about a hundred girls are taught skills
by the Sisters of St. Joseph. Chaplain: Father Anthony Sala.
10. St. Peter's Institute, a home for about one hundred young women
recently released from prison. Chaplain: Father Joseph Bertello.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
11. Institute of the Good Shepherd, a residence for about five hundred
girls of varying backgrounds. Chaplain: Father Joseph Bologna.
12. Institute of St. Charles and adjoining school for girls. Spiritual
Director: Father Francis Paglia; Chaplain: Father Charles Cipriano.
13. Festive Oratory for girls in Chieri, who are supervised by several
ladies of the Association of Salesian Cooperators. Director: Father
Michael Rua.
After listing the Valsalice college and the Lanzo school, the
same method was used in enumerating the houses by diocese and
those in South America. Lastly, there came "The Institute of
Mary, Help of Christians" described as follows: "The Institute of
the Daughters of Mary, Help of Christians is an adjunct to the
Salesian Congregation, from which it depends. Its purpose is to
work for poor girls as the Salesians work for boys. Its motherhouse
is at Mornese, diocese of Acqui. The Superior Chapter is
composed as follows ...." After Mornese came the catalogue of
the other convents: Borgo San Martino, Lu, Alassio, Turin,
Bordighera, Biella, and Lanzo in chronological order of foundation,
each house listing the superior's name, number of sisters, activities,
social condition, and number of girls. Thus, for example, St.
Ahgela Merici Convent in Turin had these details: "Superior,
Sister Elisa Roncallo; twenty sisters, some teaching poor girls,
some caring for the Oratory boys' linen, others studying for teacher
certification. They run a festive oratory for a large number of girls."
The house at Bordighera had a significant entry: "Superior, Sister
Rosalie Pestarino, three sisters who teach catechism to girls on
Sundays and conduct classes three times a day during the week for
girls who need stronger moral support since they live in a Protestant
neighborhood. Beside running regular classes, the sisters tutor a
number of young ladies to keep them from the influence of
Protestant teachers."
The state of the Salesian Congregation in South America was
recorded by Father Cagliero, who had been asked to do so by Don
Bosco in a letter of March 31, 1877: ''If you will send me a report
on the state of our Congregation in South America, I will get it to
the Holy Father for his episcopal jubilee, which has set all of
Europe and America astir." Father Cagliero sent it with the draft
copy of a special letter to the Pope from the Salesians in America.
Don Bosco felt that this kind of an album could be neither

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mislaid nor shelved, but kept on hand for ready reference by
persons wishing to know the state of the Congregation in 1877.
Father Barberis and Father Lazzero, who were to take it to Rome,
left Turin on May 28.
Pilgrimage arrivals at the Vatican had begun on April 30 in time
for two religious celebrations, Roman and universal in character.
One was scheduled in St. Peter's on May 21 to commemorate the
fiftieth anniversary of the appointment of the Pope, then Monsignor
John Mastai, as archbishop of Spoleto; a second celebration was
held on June 3 in the Basilica of San Pietro in Vincoli [St. Peter-in-
Chains] where he had been consecrated bishop fifty years before.
On both occasions the Oratory boys received Holy Communion
together and attended solemn services. On May 2, the festive
oratory boys collected seventy lire and thirty-five centesimi for the
Peter's Pence collection.2 [In Turin] the following notice was
posted inviting the faithful to special services held on May 25 in the
Church of Mary, Help of Christians: "Let us pray for our Holy
Father Pius IX. On May 25, Holy Mass, prayers and Communion
will be offered at 7 A.M. in the Church of Mary, Help of
Christians. You are invited to attend with other devout faithful and
join us in prayer to obtain God's blessing of continued good health
for our Holy Father." Both the invitation and the purpose of the
celebration had been couched in cautious language because Turin
too had its anticlericals who unfortunately kept disrupting public
manifestations held to honor Pius IX.
Large numbers of French pilgrims attended the Roman festivities
of May 21, and three hundred of them stopped at the Oratory on
their way home. It was the eve of the solemn feast of Mary, Help of
Christians. Arriving at eight-thirty in the evening, they were
welcomed by the band and the hymn To Rome, Ye Faithful, which
had been written to honor the Vatican Council and set to music by
Father Cagliero. It was sung in a thundering chorus to the strains of
the band by all the pupils. Don Bosco briefly greeted the pilgrims in
French, and a handsomely printed copy of his greeting was given to
all as a souvenir of their visit. There were some brief responses, the
most eloquent of all being that of Father Piccard, the pilgrimage
director. Refreshments were then served on the Oratory premises
2 Unita Cattolica, May 13, 1877. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
by the Catholic Youth Association before the visitors made their
way to the railway station to board their train. The boys had been
taught to say Vive /es pelerins Jranc;ais [Hurrah for the French
pilgrims], and they kept cheering, to the pilgrims' delight.
On May 31, Don Bosco received a telegram from Gibraltar
informing him that the archbishop of Buenos Aires would be
landing in Genoa on June 1.3 Archbishop Frederick Aneyros was
leading an Argentine delegation to Rome to offer the Holy Father
the tribute of that prosperous republic's Catholic population. Don
Bosco, who had known of the prelate's coming, had already taken
care to reserve worthy accommodations for him in Rome. Now the
news of his imminent arrival brought him so much delight that he
kept talking about it to everyone with the keenest pleasure. He left
for Sampierdarena on June 1.
We do not have any details of the prelate's landing, but we know
that he was hosted by Archbishop Salvator Magnesco of Genoa
and saw Don Bosco on the morning of June 3.4 They met in St.
Cajetan's Church. Archbishop Aneyros arrived just after Don
Bosco returned to the sacristy after saying Mass. The director,
Father Albera, quickly started toward the sacristy, but the prelate
stopped him, saying: "Do not disturb a saint when he is communing
with God after Holy Mass." He waited in the church. A moving
scene then took place. The esteem of the distinguished prelate for
Don Bosco and Don Bosco's gratitude toward him were expressed
in a most affectionate embrace. After a brief and silent tearful
exchange of glances, they again clung to each other. Those who
saw them later repeated that they had never seen Don Bosco so
effusive, accustomed as he always was to controlling his feelings.
Just before leaving for Rome, Don Bosco remembered Count
[Charles] Cays5 who had entered the Oratory only a few days
3 Letter from Don Bosco to Archbishop Gastaldi, Turin, May 31, 1877. [Author]
4 Letter from Father Joseph Rossi to Father Rua, Sampierdarena, June 3, 1877. [AuthorJ
5 Count Charles Cays (1813-1882), a staunch Catholic, was a deputy in the Piedmontese
parliament from 1857 to 1860. After retiring from politics, he busied himself in works of
charity. He became a Salesian in 1877 and was ordained a priest the following year. After
serving as director in one of the French Salesian schools, he was recalled to the Oratory to
manage Letture Cattoliche. He was of invaluable assistance to Don Bosco for many years
and died on October 4, 1882, as he himself had predicted. IEditorJ

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before to begin his novitiate, and he wrote him a brief note:
Dear Count:
Sampierdarena, June 3, 1877
I must leave for Rome this afternoon at 12:30. Rossi will give you news
of the Argentine pilgrims: a wonderful sight! Please speak to Barale about
what has to be done for Letture Cattoliche. I think it advisable that you be
measured for your cassock, so that on my return we can proceed with the
ceremony which will entrust you entirely to the Lord.
Tell our dear Attorney Fortis6 to befortis in hello [strong in battle] and
that great sacrifices will reap a great reward.
May God bless all of us. Pray for me.
Yours affectionately in Jesus Christ,
Fr. John Bosco
Don Bosco left for Rome shortly after midday. Apparently
Archbishop Aneyros did not travel with him but left later with
Archbishop Magnasco of Genoa, whereas Monsignor [Peter]
CeccarellF and the Argentinians who had lodged at our house in
Sampierdarena seem to have8 traveled with Don Bosco.
There were many things that Don Bosco had to attend to in
Rome, the most important being the matter.. of the Conceptionists.
He lodged as usual in the home of Mr. Sigismondi. The weather
was stifling, and his little room tucked beneath the roof was like an
oven, forcing him to keep both door and window open. The draft,
which could have proved fatal to him, since he was perspiring (for
he was wearing a heavy winter cassock), fortunately only brought
on a fever with a miliary skin eruption. "Such thing never upset
Don Bosco," wrote Father Barberis who was there. 9 In fact, he
went right on with his work, as,, though nothing were wrong. 10
6 The gentleman had come to the Oratory with the intention of becoming a Salesian, but
some time later he joined the Jesuits. [Author]
7 For information about Monsignor Ceccarelli see the Indexes of Volumes X, XI and XII
under "Ceccarelli." [Editor]
8We gather this from the above-mentioned letter of Rossi. [Author]
9 Chronicle of Father Barberis, June 28, 1877. [Author]
10We are omitting a letter of Don Bosco to Father Rua, dated June 8, 1877, with a great
deal of condensed news of a personal and general character. See Epistolario di San
Giovanni Bosco, Vol. III, Letter 1,600. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
On previous trips to Rome Don Bosco had always had free
access to the Pope, but now, in view of his age and ailments, Pius
IX was granting no private audiences even to the host of bishops
who had swarmed to Rome for his jubilee, simply receiving them in
national groups. Don Bosco encountered also other obstacles, as
we said in our account of the Conceptionists. Father Barberis'
chronicle records without any vestige of doubt that Don Bosco was
received in private audience "about two days before leaving
Rome," whereas Don Bosco, writing to Cardinal Bilio at a later
date, November 29, briefly tells the whole history of the
Conceptionists' planned affiliation and states: "When I came to
Rome for the Holy Father's jubilee, I did my best to obtain only a
moment's audience with His Holiness. I first applied in writing.
Then, in a general audience, the Holy Father made it clear that he
wanted to see me, but it was not possible...." 11 In a letter of
June 13 to Father [Clement] Guiol, Don Bosco did say, however,
that the Holy Father had spoken of the prospects in Marseille and
had praised the local bishop-all of which might lead us to assume
that there had been a private audience, but this conversation could
also have taken place at the general audience. Don Bosco may have
asked, for instance, for a special blessing on that new undertaking,
or the Holy Father may have said those words during the private
audience he had granted to the archbishop of Buenos Aires, whom
Don Bosco had asked to request the blessing on his behalf. What
we know with certitude is that in the rather lengthy passage of his
letter which recounted the Pope's wishes, Don Bosco did not say a
single word which could even suggest that Pius IX had spoken
personally with him. On the basis of this, we must infer that the last
time Don Bosco saw Pius IX alive was in that general audience,
which had been granted to the Catholic press representatives on
June 10. Don Bosco attended as editor of Letture Cattoliche. Pius
IX could not have been more gracious to him. He stopped in front
of him, listened to what he had to say, and graciously mentioned a
11 See p. 43. [Editor]

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Episcopal Jubilee of Pius IX
105
petition Don Bosco had submitted through Cardinal Oreglia. 12
"You need sacred vestments for your churches and missions,
don't you?" he continued.
"Yes, I do, Your Holiness," Don Bosco answered. "Many of our
churches have nothing."
"Very well. Talk it over with Cardinal Oreglia here. I charge him
to see that you are given all you need from the gifts in the
exhibition.''
Don Bosco followed through with the cardinal, giving him a list
of everything which each of his churches, chapels, and oratories
needed. It took him some time to compile the lengthy list.
Don Bosco attended to two other matters in Rome: finding
separate locations for a Salesian residence and for a boys' home.
He always felt somewhat ill at ease at the home of the Sigismondis
who had only one spare bedroom. He traveled with a secretary and
with a supply of writing materials. The matter turned out
fortunately. The Noble Oblates at Tor de' Specchi, who had a long-
standing debt of sorts with the Oratory, were anxious to clear it by
furnishing five rooms in a house which they owned just across the
street for the convenience of Salesian travelers in Rome. After
seeing the premises, Don Bosco was very glad to accept their offer,
the more so since he wanted to silence the rumor that the Salesians
intended to stay with the Conceptionists whenever they passed
through Rome.
Hunting for a place for a boys' home was more trying. After
checking several premises, Don Bosco entered negotiations for the
purchase of one in a newly developed section of Rome. On
mentioning it to the cardinal secretary of state, he received not only
encouragement but an almost formal promise that the Holy Father
would generously assist him financially. Shortly afterward, the
cardinal vicar told him that the new housing development, teeming
with people, was in great need of a church, for they lacked even a
120n May 10, Cardinal ILouis I Oreglia had written to Don Bosco: "Your other petition
has been generally granted, but it will not be taken into consideration until the LJubilee]
exhibition closes, and this has not as yet even opened. For speedier results, I suggest that you
write me a letter which I can show to others and in which, while thanking me for this
information or, rather, while expressing your thanks to the Holy Father for his favorableness,
you would mention you, needs and your utter trust in the generosity of His Holiness."
IAuthor I

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
temporary chapel, whereas the Protestants already had a church in
a choice location. He begged Don Bosco to build a church as well.
Three years before, the cardinal's predecessor had already
instructed his aides to look for a place, but they had not found a
site, much less the means. Unhesitatingly Don Bosco accepted the
challenge. He called immediately on Count [Philip] Berardi to ask
if he still intended to sell a piece of property which they had spoken
of on a previous occasion. The count replied affirmatively and
added that a third party, a partner, was involved. At once Don
Bosco went to him and persuaded him to set a price. Both owners
agreed on a price tag of two hundred thousand lire. Thus
negotiations were started and satisfactorily concluded in a single
day, except for the time-consuming legal formalities. Don Bosco,
however, had to return to Turin. Delays set in, complications arose,
and, in the end, nothing came of the project.
In the midst of all this bustle, Don Bosco still found time to write
to Father Rua on June 12, 1877 about various matters of business.
He also gave him some news: Bishop [Peter] Lacerda of Rio de
Janeiro, then in Rome, intended to stop at the Oratory in Turin and
take back with him at least five Salesians; Father Cagliero was
going to delay his return to Turin in order to explore the farthest
limits of Patagonia; the cardinal archbishop of Malines had sent in
a request for a Salesian house in his archdiocese, as had also
Cardinal [John] Simeoni for a house in Canada; Don Bosco had as
yet not had a private audience with the Pope.13
Another letter from Rome, dated June 20, 1877, mainly re-
minded Father Rua of the forthcoming visit to the Oratory of the
archbishops of Buenos Aires and of Rio de Janeiro.14
In the meantime, elaborate preparations were afoot at the
Oratory for the arrival of the archbishop of Buenos Aires.
Following instructions which Don Bosco had mailed to him on
June 20, Father Rua asked Archbishop Gastaldi to allow this
prelate and his priests to say Mass in the archdiocese and to permit
the archbishop to pontificate on the feast of Sts. Peter and Paul.
Archbishop Gastaldi promptly obliged. However, when everything
was ready and notices had already appeared in the newspapers, the
13This paragraph is a condensation. We are also omitting a letter of Don Bosco to Father
Francesia and another to Father Rua. [Editor]
14This sentence is a condensation. [Editor]

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chancery on June 24 infomed Father Rua that since Archbishop
Gastaldi would himself celebrate a pontifical Mass and deliver a
homily in his cathedral on the feast of Sts. Peter and Paul, it was
hardly proper for another prelate to pontificate also and preach in
another church. The previous permission, granted through an
oversight, was being revoked, but, as a concession, Benediction of
the Blessed Sacrament was permitted on that feast after 6:00 P.M.
and a pontifical Mass could be celebrated in the Church of Mary,
Help of Christians on the first Sunday in July, provided that, as
ritually prescribed, the visiting archbishop be assisted by only one
deacon and subdeacon rather than two-a privilege exclusively
reserved to ordinaries.
On his name day,15 June 24, Don Bosco was still traveling with
Archbishop Aneyros, Monsignor Ceccarelli and five priests from
Argentina. They had left Rome on June 22 for Ancona, where they
were splendidly hosted by Cardinal [Anthony] Antonucci. On June
23 they made a pilgrimage to Our Lady's shrine in Loreto and
returned the same day. Don Bosco wrote to Father Rua from
Ancona:
Dear Father Rua:
June 24, 1877
I am here in Ancona with Cardinal Antonucci, and we are celebrating
St. John's feast on the shores of the Adriatic, facing Vis Island
[Yugoslavia].
God willing, we shall set out for Milan tomorrow and stay there until
Wednesday afternoon at four when we shall leave for Turin, arriving
around eight. For your information, Argentinians love meat and are
accustomed to a fancy kitchen, although very graciously they never show
dissatisfaction. Assign them the best rooms we have.
Tell our dear boys that I am now going to say Holy Mass and pray for
them at length. [Notwithstanding my absence] they will not lose anything,
spiritually or materially. They will have a special treat at table when I
return. Archbishop Aneyros would like to take back with him half a host of
15At his baptism Don Bosco had been named after the apostle John, but in 1846 the
Oratory boys, believing his name to be John the Baptist-a very popular saint in Turin-
began to celebrate his name day on June 24, the feast day of this saint. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
missionaries to make a full-scale mission assault on the Patagonian
Indians. Pray for me.
Yours affectionately in Jesus Christ,
Fr. John Bosco
On Sunday, June 24, Don Bosco said Mass at ten in the Church
of the Gesu, which was in the care of the Missionaries of the Most
Precious Blood. The young lad who served his Mass never forgot
his encounter with Don Bosco as long as he lived. He saw a short,
unassuming priest unknown to him enter the sacristy. But in that
"swarthy countenance" he detected a certain appeal of loving
kindness which immediately aroused him to curiosity and
reverence. He also observed that there was something special about
the priest's way of celebrating Mass, something which inspired one
to mental prayer. After Mass and a few minutes of private prayer,
the priest put his hand on the boy's head and gave him a little tip.
He gently asked his name and what he did. Forty-eight years later,
this boy, Eugene Marconi, pupil of the Good Shepherd Institute,
wrote, "How gracious and loving that gentle voice! I was both
surprised and moved."
When he returned to the institute, he noticed an unusual bustle
among superiors and pupils. He was told that Don Bosco was in
town and, since he would be visiting their school that afternoon,
preparations were afoot to give him a fitting welcome. Toward
three o'clock, while all stood lining the main hall, the very same
"short priest" of the morning walked in, escorted by Monsignor
Birarelli, the school director, and then the boy suddenly realized
that he had served Don Bosco's Mass. As Don Bosco walked past
the pupils, he stopped here and there to ask questions or say a few
words, while giving to each a copy of [St. Alphonsus'] booklet
Massime Eteme. When he got to Marconi, he stepped back a
moment and, gazing into his eyes as though better to identify him,
exclaimed, "We've already met! Good!" Then he addressed the
director, "Monsignor, I commend this boy to you. In due time, he
may be of help to you." On learning that the lad was the director's
nephew, he added: "All the better! Your institute is now entering
upon a stormy and perilous sea, and young pilots may be more
helpful than older ones, provided they are willing and skillful." The
boy grew up, became a priest and, as Don Bosco had predicted,

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Episcopal Jubilee of Pius IX
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truly became the reliable pilot of that institute. Always at the side
of its various directors, he dauntlessly steered his way through
tossing seas, bringing his ship safely to port. 16
After a stopover at Milan, where Don Bosco's dear friend,
Attorney [Charles] Comaschi, hosted them, our illustrious
travelers arrived at the Oratory on the evening of June 26. It was a
triumphal entry. Two lines of boys extended from the main
entrance to the porticoes, and Argentinian, papal and Italian flags,
waving from the balconies, decorated the walkway. Posters and
banners covered the walls of the main building, while a graceful
triumphal arch, festooned with colorful lanterns, divided the
students' and artisans' playgrounds. The school band stood at
attention before the main gate. A resounding trumpet blast hushed
the crowd, as Archbishop Aneyros stepped into the Oratory,
flanked by Don Bosco at his right and the prelate's vicar general at
his left, while a retinue of priests followed. The band immediately
struck up the Argentinian anthem and a thousand hurrahs filled the
air with joy. As the group inched its way along, the boys knelt to
receive the archbishop's blessing and signed themselves. After
gazing upon that jubilant multitude of youngsters, the guests strode
up to the second-floor balcony to be greeted by enthusiastic shrieks
and applause. With a sign Don Bosco hushed the crowd. "This is
the archbishop of Buenos Aires!" he exclaimed, uttering the words
in such a deeply moving tone and gesturing so expressively that the
entire attentive multitude understood him to mean, "Here is our
father, our benefactor, our friend, whom we have longed so very
much to see!" So touched was the prelate by this introduction that
he embraced Don Bosco, and, resting his hands now on his
shoulders, now on his head, he said a few words which were
drowned in a new wave of cheers. The evening ended with stirring
vocal and instrumental music within a fantastic pageantry of
colorful Venetian lanterns.
The next day one memorable incident at dinner proved highly
pleasing and edifying to the guests. As a toast was being offered to
16L'Ordine of Ancona, February 12, 1925. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the archbishop and his retinue, a former pupil, Charles Gastini,17
noted for his inventiveness, stalked into the dining room in a
minstrel costume. He greeted the guests and then declaimed in song
a poem of his own composition in honor of Archbishop Aneyros
and Don Bosco with such grace and charm that one of the
Argentine priests, Canon Garcia Zuniga, playfully called the young
man to his side and offered him a peso. Gastini thanked him and
then, hurrying to Don Bosco, with almost knightly grace handed
him the peso, as though it had been intended for him. At this
chivalrous, honest gesture, the canon called the minstrel back.
"Had I intended to give Don Bosco a present," he said, "I would
have done so myself. That peso was for you. Now take this one and
keep it." With one leap Gastini was back before Don Bosco and
gave him that peso too. Amid general laughter, however, he heard
the canon's voice, "It was for you!" Changing tone, Gastini replied,
"We all belong to Don Bosco. Here nothing is ours. Everything is
his!" The audience cheered. Realizing that Gastini would accept
nothing for himself, the canon made no other attempt, but jokingly
remarked, "You won't get another one."18
The most solemn festivity was that which we might call "The
Three Name Days." The celebration of Don Bosco's name day
[June 24] had been postponed to June 29, and, as usual on this
occasion, the observance began the evening before with speeches
and musical selections. June 28, feast of St. Leo, happened to be the
name day and birthday of Archbishop Aneyros, as well as being the
vigil of St. Peter's feast and the name day of Monsignor Peter
Ceccarelli. It was a happy combination.
The playground was transformed beyond recognition by
imaginative Salesians and helpful upperclassmen into a vast
outdoor theater, with a lofty canopy overhanging three gilt
armchairs for the archbishop, Monsignor Ceccarelli and Don
Bosco on a carpeted platform. A beautiful array of miniature flags,
trimmings, flowers and colorful lanterns lent an air of magic.
Around the playground, like a halo about the platform, a string of
gas jets encased in varicolored glasses shed a soft light upon the
17Charles Gastini was one of the Oratory pioneers, having entered in 1848 at the age of
eleven at Don Bosco's invitation. (See Vol. III, pp. 243ff) He became deeply attached to
him, and with his comical talents he delighted the Oratory boys for many years. [Editor]
18Rev. G. Vespignani, Un anno a/la scuola de/ Beato Don Bosco, p. 90. [Author]

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Episcopal Jubilee of Pius IX
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gathering dusk. Transparent two-tone placards, backlighted by vigil
lights bearing emblems and inscriptions in honor of Don Bosco and
guests, framed the open windows. The eye-catching item was a
huge sparkling star hung above the canopy. Six feet across, it
sported twenty rays, each inscribed with the name of a Salesian
house and the date of its foundation. The center of the star bore
Don Bosco's name encircled by a wide banner reading "O.S.F.S."-
Oratory of St. Francis de Sales. The star's backlighting produced a
mystifying effect. A large crowd of Salesian cooperators and
friends joined about a thousand resident and day boys in the
playground. A stand in each comer was occupied by the brass band
and the choir.
At about nine in the evening the honored guests strode up to the
platform, and when Don Bosco motioned Archbishop Aneyros to
take the center seat, slightly raised above the others, a courteous
bout ensued, each trying to relinquish the honor to the other. The
audience at first watched in silence, but soon the friendly exchange
elicited thunderous applause. Humility had the upper hand, and the
center chair was left unoccupied for Pius IX, in a symbolic gesture
of devotion to the Holy Father on the very day when the Church
honored the memory of the Prince of the Apostles.
Two anthems written by Father John Baptist Lemoyne were
sung with a due intermission-one by the artisans, to the music of
the imaginative Maestro De Vecchi, the other by the students, to
the music of Brother Dogliani. Several compositions in prose and
poetry were read in Italian, French, Spanish, English, Polish,
Latin, Greek and Piedmontese. The ever present Gastini, the
Oratory's brilliant entertainer, went through some fanciful skits
which prompted loads of laughter. Naturally, much was said about
foreign missions, especially Patagonia. The praises of Don
Bosco, of Archbishop Aneyros and of Monsignor Ceccarelli ran
the full gamut of language and sentiment. When the recitations and
songs tapered off, Don Bosco, with the archbishop's leave, brought
the entertainment to a close with the following address:
It is getting late, and we must adjourn till tomorrow evening, when His
Excellency, the archbishop of Buenos Aires, and our kindly guests, whom
I most heartily thank for the honor they have accorded us, will graciously
attend another assembly in their honor. I also say my deep thanks to all
who in music, poetry and prose have expressed or will express their

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
gratitude and love. I thought I could get away with my name day
celebration. You know the saying, "Once on shore, we pray no more."
Well, the feast of St. John the Baptist came and went, but you did not give
up. You set about keeping it with even greater zest, as you did today.
Truthfully, I am delighted. I am grateful also to those who so graciously
spent this happy evening with us, as well as all those who sent gifts or
greetings.
I know, too, that you prayed for me while I was away, and not in vain,
either. I still didn't know how much your prayers helped because the
matter I asked you to pray for has not yet been settled, but I thank you
with all my heart and urge you to continue praying.
Archbishop Aneyros also has a favor to ask of you: that those who
receive Communion tomorrow will do so for his intentions. It will be a
great day, beginning with High Mass at ten and ending with solemn
Vespers. Monsignor Ceccarelli will give you a fine homily. I can promise
you that you will be very happy with your dinner, and let me add that we
probably have the best chef in town and that the fine bottles coming from
our wine cellar will sharpen your appetite. Come evening, the musicians
will be playing and singing with more pep than ever.
Archbishop Aneyros celebrated the community Mass on June 29
and distributed Communion, but he was only halfway through
when he felt faint and had to be replaced by one of the priests. At
ten, Monsignor Ceccarelli celebrated solemn High Mass, and that
evening, after Vespers, he gave a sermon which displayed his
remarkable oratorical talent. The archbishop of Buenos Aires could
not impart Benediction with the Blessed Sacrament since it was not
yet six o'clock.19 Toward six-thirty, the previous evening's
performance in Don Bosco's honor was resumed, attended by a
swelling crowd of outsiders. Directors and staff members
represented all the Salesian schools. After the speeches, poems and
musical selections, Don Bosco stood up, greeted by thunderous
applause, and amid the most religious silence addressed the vast
audience:
Today has been one of the loveliest of my life, one which will be
remembered in the Oratory annals. My heart has been truly touched to see
so many boys around me, so joyously expressing love and gratitude. How
19The chancery office had specifically forbidden it because at that hour services were still
being held at the cathedral. [Editor]

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wonderful love is when it is genuine! It is love which prompts people to
contribute funds to gather and rear so many youngsters for heaven. They
are generous souls who sacrifice a portion of their livelihood and invest it
in this holy undertaking. And there are others who abandon the world to
bind themselves to God in virtue and brotherly love so as to spend their
whole life in caring for heaven's tender young plants. Yes, genuine
Christian love links us so closely to Our Lord and prompts us to help each
other lovingly. Charity draws many eminent persons from foreign lands to
the Oratory and helps them adapt to its poverty, as they zealously respond
to the call to carry the light of the Gospel to undeveloped countries and
thus raise new sons to Our Heavenly Father's family. It is charity which
has induced so many brave soldiers of Christ to leave fatherland, parents,
relatives and all things to head for far-off nations, enduring privations and
sacrifices in order to bring the good news to their distant brothers.
It is charity which has brought us here together tonight. My words come
straight from my heart. I wish I could have fittingly welcomed Archbishop
Aneyros, Monsignor Ceccarelli and the fathers in a diamond-studded
mansion, floors strewn with roses and lilies, but, as poor religious utterly
dependent on the help of pious persons, we cannot. In their goodness our
worthy guests put up with discomforts so as to provide means to undertake
other charitable activities. Let us thank them for the privations they
endure in accepting our poor hospitality and for the great honor and
pleasure they have bestowed upon us. We shall recall them with lasting
memory.
When you return home to your country, to your own field of apostolate,
tell your brother priests and Senor Benitez of our undying gratitude for the
benefits you and they have given us. Be assured that, though there be a
vast ocean between us, you will never leave our minds, hearts and prayers.
Be convinced that you will always find faithful helpers and brothers in the
Salesians. We love you with all our hearts and are eager to collaborate
with you.
It is recorded-and we have heard it from witnesses-that Don
Bosco's voice took on a unique tone toward the end of his speech.
The archbishop responded. His dignified manner and heartfelt
warmth charmed the audience, even though he spoke in Spanish.
(As a deputy in the Argentinian parliament he had gained a
reputation as an extemporaneous speaker.) When he had finished,
Don Bosco kissed his ring, and the prelate reciprocated by kissing
Don Bosco's ha11d. They embraced affectionately amid thunderous
applause. Don Bosco concluded by asking Monsignor Ceccarelli to

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
sum up the archbishop's speech in Italian, which he masterfully
did.
God, in His Providence, crowned the day with a marvelous
surprise. Josephine Longhi, a child who had been both paralyzed
and mute and had wondrously recovered from both handicaps a
month before by saying a Hail Mary with Don Bosco~ had come
with her parents to sign a written testimony of the miraculous cure.
Father Rua asked them to go up to the platform and offer their
respects to the archbishop and Don Bosco. Through his interpreter,
Monsignor Ceccarelli, the archbishop asked the girl to tell him
what had happened, and she willingly did so with ready fluency and
liveliness. The prelate blessed her and gave her a medal. Moments
later, as father and mother were signing the account drawn up by
Count Cays, Don Bosco told the child to add her signature. Her
father spoke up for her, saying that she could not write. "What?"
questioned Don Bosco. "Hasn't this child gone to school and
learned to write her own name?" The truth is that before her
paralysis Josephine did know how to write but had been unable to
do so since. On learning this, Don Bosco continued, "Well, if she
knew how to write before, she still can now. Our Lady does not do
things by halves." With these words he put the pen into her hand,
and she immediately signed her name.
The boys' enthusiasm throughout those days defies description.
They were charmed by the lovable, dignified manner of the
American archbishop. Every time he crossed the playground or
appeared at a window, he was greeted with loud applause.
However, one unpleasantness forced him to shorten his stay at the
Oratory. On June 27, he formally called upon Archbishop
Gastaldi, only to find that the latter was out. The following morning
he tried again and was told that the archbishop was at his summer
villa in Pianezza. From there Gastaldi sent word that Archbishop
Aneyros should not trouble himself further, since Gastaldi would
be returning to Turin on June 29, but only to offer a pontifical
Mass, and immediately after that he would return to Pianezza.
Soon afterward he sent a secretary to invite Archbishop Aneyros-
and him alone-to dinner, on some day or other. On arriving at the
Oratory, the secretary went to the nearest boy, told him to give Don
Bosco the message, and immediately left. Dumbfounded, the
youngster went up to Don Bosco's room, but as he was about to

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enter the antechamber, he noticed a number of gentlemen there, so
he stopped at the threshold. Noting his embarrassment, Baron
Bianco di Barbania questioned him and, hearing the singular
message, offered to deliver it himself. Archbishop Aneyros felt so
hurt that not only did he decline the invitation, but he decided to
leave Turin as soon as he could. Under the pretext of his imminent
departure, he courteously excused himself, actually leaving for
Sampierdarena with his party early on the morning of June 30. He
was most joyously received by Salesians and boys there. He then
went on to Varazze and Savona, where he called on the bishop;
afterward, he waited for Don Bosco's arrival at our school in
Alassio.
While he still had a chance of dissuading the archbishop from
rushing his departure, Don Bosco wrote at length to Father
Cagliero. We include the letter here as about the most suitable
place for it.
My dear Father Cagliero:
Turin, June 30, 1877
I would have to write a book really to give you all the news, but let me at
least mention some items. I met Archbishop Aneyros and the Argentine
pilgrims at Sampierdarena and escorted them to Rome. As usual, I stayed
with the Sigismondis, after leaving the archbishop at the Latin American
seminary at San'Andrea al Quirinale. He was able to see the Holy Father
with his pilgrim band and also had a private audience, being very thrilled.
Monsignor Ceccarelli, wearing the robes of private chamberlain, cut a
splendid figure both in the company of his archbishop and alone.
The unbearable heat forced us to leave for Ancona on June 22, where
we were lavishly hosted by Cardinal Antonucci. On June 23 we visited the
shrine of Loreto, spending a wonderful day there. On June 24 [the feast of
St. John the Baptist] the cardinal celebrated my name day with a banquet
attended by all the pilgrims and many other people. There were toasts,
tokens of affection and choice wines in abundance.
On June 25 we left for Milan, where we stayed with Chevalier
Comaschi, and the next day we arrived in Turin.
The Oratory was bursting with enthusiasm and joy. Archbishop
Aneyros was highly delighted, but there are no roses without thorns. At
our request, Archbishop Gastaldi had given our guest permission to
preach and offer a pontifical Mass on Friday [the feast of Sts. Peter and
Paul], but then he revoked it. Again, when Archbishop Aneyros tried to
pay him a courtesy call, Gastaldi was already at his villa at Pianezza, from

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
where he sent word not to bother with a visit since he would be coming to
Turin on June 29 for a pontifical Mass and would immediately have to
return to Pianezza. He had second thoughts, however, and, realizing that
he had been rude, he sent the archbishop a dinner invitation strictly for
him. The archbishop declined it on the pretext that he was all set to leave.
Now, Monsignor Ceccarelli and I are pressing our illustrious guest and his
company to visit our schools at Lanzo and Borgo San Martino and then
spend some time at the Riviera where the archbishop's vicar general
[Monsignor Brid] can take the saline baths he needs.
A thousand amusing incidents have occurred; I hope to tell you about
them some other time. Archbishop Aneyros is very pleased with us and
our work and speaks most enthusiastically about our Salesians in
Argentina. He is set to depart on July 14.
Now to business. I wrote that you were to go to Santa Cruz. It is just an
idea of mine, but if after some thought you judge it best to postpone this
trip, be free to act accordingly.
We have the needed personnel. Since the school year is almost over, we
shall postpone the missionaries' departure20 to November 14, if nothing
gets in the way. If necessary, we can move it and find some way to book
passage.
Read my letter to Marquis Spinola;21 then put it in an envelope and
deliver it to him.
This fall we shall be shouldering the burden of a resident school in
Sicily, and another in one of the Swiss cantons, an orphanage at Trent and
the seminary at Magliano Sabino where we shall have full control from
elementary to theology classes. We shall also open a house in Marseille.
Where is the personnel? We shall prepare it.
What I write to you is also for Father Bodrato22 and the others. We
shall entrust letters and some errands to Archbishop Aneyros. Next week
Archbishop Lacerda of Rio de Janeiro is due to arrive and refuses to leave
unless he can take at least five Salesians back with him.
May God bless us all. Give everyone my best wishes and regards, pray
for me, and believe me to be always in the Lord,
Yours affectionately,
Fr. John Bosco
20The first expedition had left the Oratory on November 11, 1875 (see Vol. XI, pp. 356ff);
the second had left on November 7, 1876 (see Vol. XII, pp. 368fl). [Editor]
21Italian charge d'affaires in Argentina. [Editor]
22Francis Bodrato (1823-1880) came to Don Bosco as a widower in 1864 and made his
first vows as a Salesian in 1865. Ordained a priest in 1869, he held various offices at
Alassio, Borgo San Martino, and the Oratory. In 1876 he led the second group of Salesian
missionaries to Argentina, and two years later Don Bosco appointed him provincial. He died
at Buenos Aires on August 4, 1880. [Editor]

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Don Bosco would have liked Archbishop Aneyros to stay at the
Oratory for at least another day or two to solemnize the feast of St.
Aloysius which had been postponed to July 1. Printed invitations
clearly stated that the archbishop of Buenos Aires would offer a
pontifical Mass in the Church of Mary, Help of Christians.
Fortunately, Bishop [Andrew] Formica of Cuneo happened to be at
the Oratory and gladly consented to sing both Mass and Vespers,
head the procession and then give Benediction of the Blessed
Sacrament.
The festivities were to close on July 3 with a drama performance
entitled Patagonia-Its Past and Future by Father Lemoyne. Don
Bosco had not only suggested the plot but had also contributed to
the script, taking it along with him on his trip to France, and being
moved to tears while reading it. From Nice he wrote to Father
Lemoyne on February 28, telling him that he considered the drama
the latter's masterpiece but urging further improvements by: (1)
simplifying the plot and the sets for easier staging; (2) smoothly
linking the various parts of the plot and putting more life into the
third and fourth parts; (3) merging parts four and five for a strong
finale.
He promised to go over the revision and concluded, "It is
something quite novel and it will be a hit." Indeed it was. A very
spacious, canopied stage was set up in the artisans' playground.
Attendance was well over fifteen hundred. The most esteemed
but absent spectator-Archbishop Aneyros-was represented by
Monsignor Ceccarelli, who w~s staying in Italy until the third
missionary expedition, then being prepared, would depart. The
plot's novelty and imaginative development, while drawing
enthusiastic applause, also produced wholesome spiritual effects by
stirring up interest and good will in the foreign missions and
kindling or strengthening missionary vocations among boys and
clerics. The play was the main topic of conversation at the Oratory
and elsewhere.
On July 4, Don Bosco went with Monsignor Ceccarelli to our
junior seminary at Borgo San Martino and then joined Archbishop
Aneyros and his company at Alassio. Before leaving for Alassio on
June 6, he wrote to Father Rua: "It looks as though this year will
yield a good crop of Salesian candidates to be screened at the
spiritual retreats at Lanzo." That same day, on arriving at

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TIIE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Sampierdarena, he sent Father Berto, his secretary, a list of chores
to be done.23
He reached Alassio at about eight in the evening, met at the
station by Archbishop Aneyros who openly embraced him and
walked with him arm in arm to the Salesian school. That evening a
literary, musical entertainment was held in honor of the archbishop
and the Argentinian priests. At its close the distinguished prelate
delivered a brief, fervent speech which Monsignor Ceccarelli again
translated into Italian. Don Bosco, totally exhausted, had
withdrawn to his room for some rest.
He seemed still undecided about accompanying the archbishop
to Nice and Marseille, the port of embarkation, but he regretted in
his heart of hearts having to part with him and not seeing him off.24
Consequently, he did not budge from his side until the prelate and
his priests had embarked on the Poitou on July 17, saying his last
goodbyes on deck. The Argentinians were very thrilled. The
thought of going home elated them and made them count the days
before their arrival there. Don Bosco listened in silence, and then
smilingly told ·them that their calculations were wrong. With his
usual calm he exhorted them not to be so anxious, but to dispose
themselves to patience, since only on such and such a day would
they safely reach Buenos Aires. He gave them the exact date,
which added twelve days to the time normally required for the
crossing between Marseille and Buenos Aires. "Incredible! Our
crossing cannot take that long," they protested in unison with a
feeling of distress. But Don Bosco was right. The ship headed into a
storm as far as Cape Vert, suffering severe damage and being
forced to dock at St. Vincent's Island until another ship could take
its passengers aboard and continue to their destination.25 They
arrived at Buenos Aires on Friday, August 24, octave of the feast
of the Assumption, the exact date predicted by Don Bosco. On
September 4, Archbishop Aneyros wrote to him: "I have not had a
2awe are omitting this letter. [EditorJ
24In a short note to Father Rua from Alassio on July 7 Don Bosco wrote: "I shall probably
go on to Nice and perhaps even to Marseille. It's a little toilsome, but I do not want to leave
the archbishop until sailing time." [Editor!
25The August 7 issue of Unita Cattolica, under the heading Night Cables, carried this
message: "St. Vincent, August 3. The Poitou, owned by a French line, arrived yesterday
with a damaged propeller. The passengers will continue their voyage aboard the English ship
Mondego. All are well." [Author]

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119
free moment and I wish I could write to you at length.... The time
I spent with you is unforgettable. I have told everyone about it,26
and I am extremely grateful to you and to your dear Salesians and
beloved pupils." Monsignor Espinosa, the future archbishop,
likewise expressed his warm affection to Don Bosco.
During his stay in Marseille Don Bosco became very sick.
Father Guiol nursed him most solicitously, but Don Bosco was
very anxious to return to Turin. He wrote to Father Rua: "I am
thoroughly exhausted. Our guests are going to Lourdes, but I am
staying here. I shall see them off on Sunday when they board ship;
then I will return to Turin, where I hope the mosquitoes will leave
me alone." But foreseeing that his creditors would not be so
gracious to him, he went on to say, "We really must work hard to
come up with some money. I am being pressured on all sides, but I
can't find any benefactor." Six other items in his letter referred to
fund-raising plans; one item suggested ways and means to pacify a
creditor.
On his trip to Turin severe dysentery attacks forced him to make
eighteen stops. He arrived at Sampierdarena on July 22. By far too
weak to write and unwilling to delay his grateful thanks to Father
Guiol for his solicitous care, he dictated a letter for him to Father
Albera. "I reached Sampierdarena feeling a little better," he
reported. "Once again my most heartfelt thanks for your generous
care. I ask that you pay my respects to the bishop at your
convenience. Remember me also in your prayers." But before
reaching Sampierdarena, he stopped at Alassio and Varazze, as we
gather from a note27 to Father Rua.
At Alassio Don Bosco had an encounter which splendidly shows
his prudence. At the Genoa lyceum, Father Sciorati and some of
his colleagues had a very poor opinion of our lyceum in Alassio,
and consequently our students were treated with severity and near
hostility whenever they came up for state examinations. Their
director, Father Cerruti, went to Genoa in an effort to dispel these
prejudices. Before taking leave of Father Sciorati, he invited him to
Alassio to examine our students. The latter-a liberal priest whose
conduct was hardly edifying-obliged. Arriving at our school in
26The prelate also recounted his stay with Don Bosco in a pastoral letter. [Author]
270mitted in this edition. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
civilian garb and hearing that Don Bosco was also there, he felt
rather ill at ease and thought that he should offer Father Cerruti
some explanation. "I hope you realize that I came in civilian dress
for greater comfort and to forestall possible insults...." While he
was speaking, they came across Don Bosco who had many a time
called other priests to task for not wearing the cassock but now said
nothing at all. He was most gracious and treated Father Sciorati
with the utmost respect. The priest, quite impressed and delighted,
never forgot that first encounter, returning in other years always as
a friend and always wearing his cassock. On every occasion Father
Cerruti noticed a change for the better in him, observing also that
he now celebrated Holy Mass regularly and devoutly. He ended his
days in a truly priestly fashion. While a rebuke would only have
angered or embarrassed him Don Bosco's prudent silence brought
about a most favorable change in him.
Meanwhile at the Oratory Don Bosco now could hardly continue to
hear the boys' confessions because he found it hard even to lift his
hand to impart absolution. However, his physical exhaustion did
not keep him from spending a good part of the morning in receiving
callers, and from spending long hours at his desk in the afternoons,
still less from keeping his mind occupied. At this time he was
exploring the feasibility of starting a publication which had long
been in his mind, the Salesian Bulletin.

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CHAPTER 6
The Three Salesian
South American Communities
THE three Salesian communities canonically established
in Argentina and Uruguay made up the [South] American
province. It was headed by Father John Cagliero,1 Don Bosco's
worthy representative in that distant region of the world, with
headquarters in Buenos Aires. Don Bosco wrote to him very
frequently, so that the mail boat rarely set sail on the 1st and 14th
of each month without Don Bosco's letters. He kept Father
Cagliero informed of Salesian activities, sent instructions, and
sought news and suggestions. In a word, Father Cagliero enjoyed
Don Bosco's fullest trust. On February 13, on returning from
Rome, Don Bosco hastened to inform him of Pius IX's feelings and
plans for Salesian affairs.
Dear Father Cagliero:
Turin February i3, 1877
I have just received the promissory note [of nine thousand lire] sent by
Father F agnano2 last December 13. Two months in transit is really too
1John Cagliero (1838-1926) entered the Oratory in 1851. (See Vol. IV, pp. 200ff) He was
ordained a priest in 1862 and led the first group of Salesian missionaries to Patagonia and
Tierra del Fuego in 1875. (See Vol. XI, pp. 348f) He became the first Salesian bishop in
1884 and a cardinal in 1915. He died at Rome in 1926. In June 1964 his remains were
brought back to Argentina and solemnly laid to rest in the cathedral of Viedma. For further
details see the Indexes of Volumes IV, V, VI, VII, IX, X, XI and XII. [Editor]
2Joseph F agnano came to the Oratory at the age of fifteen as a seminarian for the Asti
diocese. (See Vol. VI, p. 434) Shortly afterward he returned home, joined the army, and
served as an orderly in the Asti military hospital. After his discharge, he returned to the
Oratory, took his first vows in 1864, and was ordained in 1868. In 1875 he took part in the
first missionary expedition to Patagonia and Tierra del Fuego. (See Vol. XI, p. 349) Years
later the Holy See appointed him prefect apostolic ofthat area. He died in Santiago, Chile on
September 18, 1916. [Editor]
121

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
long a time; we might have to push the bankers to speed things up.
However, we won't refuse the note, nor would we even if it were double
that sum. In this regard, I got a letter from Father Lasagna3 saying that all
their church needs have been met by wealthy parishioners. Therefore
make sure that what was brought there for that purpose is not wasted. You
know what do do: have a coadjutor brother or a trusted person sell it
without involving us in the transaction.
The Holy Father is thrilled over our Congregation. In addition to the
Conceptionists' house in Rome, he wants us to take over the Hospital of
Our Lady of Consolation, for which he encouraged me with a donation of
twenty thousand francs. We have many proposals from other places. The
Daughters of Mary, Help of Christians have opened a girls' festive oratory
in Chieri.
After a week of figuring and haggling, Commendatore Gazzolo has
finally lowered his price to sixty thousand lire for the seven hundred
square meters of land he owns adjacent to Our Lady of Mercy Church.4
He made it sound as if he were settling for this price as a favor to us, and as
a bonus he would throw in another parcel of land in San Nicolas worth
three thousand lire. When I mentioned your offer of eighteen thousand
lire, he was dumbfounded, saying, "That is barely what I paid for it!" As
you see, he may have paid nineteen thousand and is letting us have it for
sixty thousand as a special favor. Some favor! Speak with Dr. [Edward]
Carranza and see what can be done.
In your next letter let me know if we should soon equip another
missionary expedition or, unless it becomes urgent, to wait a while, in
which case we could more easily establish ourselves in Rome.
Try to put all your affairs in order, and when you feel that things can run
smoothly by themselves, set a date for your return, not later than next
August, and let me know.
It would help to tell Archbishop Aneyros that the Holy Father is
anxious to do something for Patagonia and that the cardinal prefect of the
Congregation for the Propagation of the Faith will write to him-possibly
by this very mail packet-about the advisability of setting up an apostolic
31.ouis Lasagna (1850-1895), at this time director of the Salesian house in Montevideo
(Uruguay), first met Don Bosco in the summer of 1862 during one of the latter's outings with
the Oratory boys. In October Louis entered the Oratory. (See Vol. VII, pp. 164, 166, 179[)
He received the clerical habit in 1866, made his first vows in 1868, was ordained a priest in
1873, and joined the second missionary expedition to South America in 1876. As director
and provincial, he achieved marked success in the fields of education, social action,
agriculture, priestly vocations, and church construction or renovation. In 1893 he was
consecrated bishop and entrusted with the evangelization of the Indians of Mato Grosso
(Brazil). He died in a train collision at Juiz de Fora (Brazil) on November 6, 1895. [Editor I
4See Vol. XII, p. 190. [Editor]

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The Three Salesian South American Communities
123
prefecture at Carmen de Patag6nes. The Holy Father believes that once a
house has been opened, it will be much easier to fan out far and wide. The
Holy Father is particularly moved to such action by the tragic news he
keeps getting from the nations bordering on Indian territory-Argentina,
Chile and others-whose inhabitants are bent on fighting and wiping out
the natives rather than converting them. If formal requests for missionaries
reach you from Brazil or Paraguay, you may accept on two conditions: (1)
that they share the heavy expenses we have already incurred and are still
incurring; (2) that they wait until 1878.
The Holy Father has offered us an apostolic vicariate in India and
another in Australia. For the moment I have agreed to send some
missionaries to Ceylon in 1878. Just now I have been interrupted and
cannot finish this letter or write to Father Fagnano, Father Lasagna and
Father Bodrato. I will do so some other time. Please make up for it
yourself by sharing this news with them. May God bless us! Regards to the
archbishop and to our other friends and benefactors. Amen.
Yours affectionately,
Fr. John Bosco
P.S. You had better send me the names of the Salesian cooperators.
Don Bosco's next letter dates from mid-May. The thought had
never left him that he had to reach the Patagonian Indians, and the
time then seemed ripe. While pushing its frontiers to the Cordillera
de los Andes, the Argentine government had erected a line of small
forts garrisoned by five thousand men along the Patagonian border
to keep the Indians at bay. With the passing of time, these military
outposts, some ten miles apart, had attracted settlers and their
families and had become wilderness villages and towns. The
government itself had originally begun to build a small town in the
area known as Carhue, and had named it Alsina after the minister
of war who had conceived the idea of this advanced frontier. Now
the authorities were seeking a parish priest, a teacher and two
laymen who could teach some needed trades. This seemed a most
suitable place for the Salesians to establish relations with the
Indians and do some good for them.5 Don Bosco alludes to this
plan in the first part of his letter.
5Letter from Father Fagnano to Don Bosco, San Nicolas, March 2, 1877. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
My dear Father Cagliero:
Turin, May 12, 1877
I perfectly agree with what you wrote about Patagonia-gradually
reaching the Indians by establishing Salesian houses in towns and villages
which are adjacent to them. The Lord will see to the rest.
Rabagliati will receive a dispensation from canonical age, but he will
not be able to profit by it until June 1. So let him receive the other orders
and prepare himself for priestly ordination on the first Sunday of July.
I know that there has been too much publicity about us, but what can we
do? I have always suppressed whatever seemed to be to our credit and
amended whatever concerned others. However, if you can mail me a
report from our South American missionaries I shall put everything right.
Attorney Ferrero stayed one day with us and brought us many letters,
much too late.
You will be receiving the dimissorial letters; you or Father Bodrato can
issue them, as needed.
I have already made reservations with the French line. Mr. Henry
Bergasse of Marseille, its president, has promised us a substantial
discount; the French government may also grant us a few free berths. I
shall let you know when booking has been finished.
Since the number of houses is on the rise with a corresponding decrease
in personnel, I shall shelve plans for Ceylon, Mangalore, Australia, etc.,
until your return. But I have an eye on some ten likely confreres to be sent
to Dolores, if you tell me they are needed.
My love to all in Our Lord Jesus Christ. In another letter I shall list
several things you will have to see to when you get back. May God bless
you all.
Yours affectionately in Jesus Christ,
Fr. John Bosco
The most recent of the three communities, a boarding school
named after Pius IX at Villa Colon in Montevideo, was staffed by
three priests, two clerics and four coadjutor brothers. The director,
Father [Louis] Lasagna, wisely kept in close contact with his
counterpart at San Nicolas; both schools had a homogeneous
student body, sons of well-to-do ranchers, who planned to follow
liberal professions and careers. The two directors helped each other
through frequent consultation and agreement in the selection of
textbooks and the use of Salesian methods. The director of Pius IX
School, however, faced a unique problem. Since the school at San
Nicolas was in the country, the boarders rarely got visitors, and so

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The Three Salesian South American Communities
125
it was rather easy to keep them at the school during the year. Villa
Colon, instead, was only a short distance from the capital, and
consequently the pupils received frequent visits from their parents,
who kept wishing to have their sons go home several times a month,
even every Sunday. It was a serious inconvenience, but Father
Lasagna solved it by a very simple expedient.
Among the sodalities Don Bosco had established to promote
spiritual self-betterment, foremost was that of the Blessed
Sacrament. Father Lasagna cleverly organized it among the
upperclassmen-usually the school pacesetters-and encouraged
its members to receive the sacraments often. Then, by imbuing
them with love for their school, he won their support in dissuading
parents from their ill-advised demands and thus achieved even
more than he had planned. When parents saw their sons gladly
forego visits home, they became enthused over the school and
heartily praised it to the skies.
Nor did the good director rest on his laurels. He began to urge
sodality members to get involved in spiritual works of mercy, such
as teaching catechism to neighborhood boys. They responded
marvelously. In fact, during the summer vacation and after their
graduation, these young catechists set up genuine festive oratories
in their own homes, zealously giving catechetical instruction every
Sunday. Such high-minded initiative on their part won them the
good will of many rich, noble families, who offered to donate
presents and prizes for the young catechists' pupils. Moved by their
brothers' example, the sisters began to do the same for the girls.
These home-based festive oratories eventually became regular
festive oratories attached to the local parishes, and these former
Salesian pupils continued to exercise their zeal under the guidance
and inspiration of Father Lasagna. Thanks to them, he was later
able to organize an association of festive oratories under the
chairmanship of a former pupil Dr. Languas. He gave them a
common set of rules under the title of Oratorios festivos de
Montevideo regenteados por Exalumnos de/ Colegio Pio [Festive
Oratories of Montevideo Directed by Former Pupils of Pius
School].
Our archives contain a letter to Don Bosco from Mario Migone,
a secondary school student and member of the Blessed Sacrament
Sodality, testifying to the spiritual climate that reigned in the school

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
from its very beginning. Though accustomed to a very comfortable
life because his parents were very wealthy, the boy adjusted
admirably to the simple conveniences of boarding school life, as if it
were his ordinary lifestyle, and he thanked God for having led him
there. Moreover, upon graduation, he did not leave his teachers,
but entered the recently opened Salesian novitiate to become a true
son of Don Bosco, a priest always warmly attached to the Salesian
Congregation and full of zeal for the welfare of souls.6
Notwithstanding its size, Pius IX School was still too small for
all who applied that first year, and so Father Lasagna immediately
had to break ground. From the very start of the school year (in
March) it was obvious that the staff was inadequate to the need.
Friends of the school seemed even more concerned than the
Salesians. Not knowing as yet their hard-working style, they could
not believe that a few Salesians could do justice to such a work
load, and they feared for their health and the schools' excellent
reputation. They begged Father Cagliero for reinforcements, which
were indeed sent, but not until the following year. Meanwhile the
school's apprehensive friends were able to see for themselves what
tireless zest for work Don Bosco had instilled into his sons.
The Salesian staff at San Nicolas-four priests, three clerics and
six coadjutor brothers-ran its own school as well as the local
public school, besides conducting a festive oratory and providing a
chaplain for the town's hospital. When completed, the new school
6 Mario Migone (1863-1937) was the first South American boy to seek admission to the
Salesian Congregation and the first to be ordained a priest. He enrolled at the Salesian
school in Villa Colon in 1877, two years after the arrival of the first Salesian missionaries.
His mentors were great Salesians: Father Louis Lasagna, Father James Costamagna, Father
John Cagliero, and Father Joseph Fagnano. As co-founder of the Blessed Sacrament
Sodality he sent the above-mentioned letter to Don Bosco in the name of his fellow students.
Then, during a European trip with his parents, he visited Turin and the Oratory and was Don
Bosco's dinner guest. Upon his return home, he entered the Salesian novitiate. He was
ordained a priest in 1887 by then Bishop Cagliero, who chose him as his secretary. In 1891
he was assigned to the Falkland Islands, a British Crown colony, three hundred miles east of
the Strait of Magellan, but, unable to stand the very rigid climate, he was recalled and named
director of our school at Viedma and at the same time pro-vicar of Bishop Cagliero.
Subsequently, he returned as director to the Falkland Islands and, after a few years, was
transferred in the same capacity to the recently opened Salesian school in Santiago, Chile.
At the expiration of his six-year term of office, he was assigned to Rawson, Chubut, where he
founded a regional hospital. In 1905 he was again assigned to the Falkland Islands where he
stayed until his death at Port Stanley on November 1, 1937. His many talents, innate
goodness and fervent zeal won him the love of Catholics and Protestants, civil authorities,
workmen and sailors. A city street was named after him. [Editor]

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building towered over the [2,040-mile-long] Parana River,
porticoes and spacious playgrounds framed by rows of slender
pines, and a neatly tended orchard filling in the rest of the land.
Ships heading upstream on the Parana could sight its white
silhouette against the black foliage from afar, the passengers
impressed by its aura of serenity and peace.
The new construction, however, left a trail of debts. "Things are
going fairly well," wrote Father Joseph Fagnano, its director,
"save for the fact that I am drowning in debts and hardly know
which way to tum. Mr. Benitez7 does what he can and he will help
us pay them. The Lord has given him good health."8
Mr. Francis Benitez, a lifelong friend of the Salesians, was
always overflowing with loving veneration for Don Bosco and
rejoiced in his happy achievements as if they were his own. When
he heard that the Salesians were about to open a school at Villa
Colon, venerable octogenarian that he was, he wrote Don Bosco a
congratulatory letter in Latin [on January 17, 1877] to express his
joy at the progress which he could see with his own eyes. He wrote
to him again in Spanish, straight from the heart [on May 1], and
sent it through Monsignor Ceccarelli. In this second letter we
wonder what to admire more: the filial love for Don Bosco and
brotherly affection for the Salesians or the genuine, touching
humility of this Salesian cooperator. "Despite all knightly
decorations and the Pope's benevolence,9 I am of little use," he
wrote. He then said that he hoped for opportunities to be of greater
help than in the past. Don Bosco could not answer the first letter
until May 14, when he too wrote in Latin. After gratefully
enumerating all that Mr. Benitez had done for the Salesians, he
entrusted to him Father Bodrato's financial straits in Buenos Aires,
recommending the latter to his generosity. Then, to cheer Father
Bodrato and keep him posted, Don Bosco sent him this letter:
7The first great benefactor of the Salesians in South America. See the Indexes of Volumes
X, XI and XII under "Benitez." [Editor]
81.etter from Father Fagnano to Don Bosco, March 2, 1877. [Author]
9 The title of "Commendatore" obtained at Don Bosco's request. See Vol. XII, p. 130.
[Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
My dear Father Bodrato:
[No date]
I give you advance notice that I wrote to Mr. Benitez to recommend
your financial predicament to him. I thanked him for all he has done and is
still doing for us, but I also asked that he direct his charitable attention to
Our Lady of Mercy Church and its priests, whose livelihood depends
exclusively on parishioners' offerings. This is for your information alone,
should you be questioned on this matter.
You tell me that you have so much to do. I am aware of it and would like
to send you help. It might make you feel better if you knew that here too
we are so swamped with work that we do not know which job to tackle
first. For some months now I have been working at my desk from 2 to 8:30
P.M. Still, do remember that your health is indispensable, and so do not
overexert yourselves. Help will come from this side and from yours.
Tell all our dear confreres, Daniele, Rabagliati and the others,
especially my dear Father Baccino, that I daily pray for all of you at Holy
Mass.
May the grace of Our Lord Jesus Christ be with us always.
Yours affectionately,
Fr. John Bosco
P.S. We bought a house at Nizza Monferrato where we hope to relocate
our sisters' community at Mornese.
It is heartwarming to see how the true and tried Mr. Benitez kept
a close eye on our undertakings. With huge delight he reported on a
forthcoming visit by Father Cagliero to the Italian colony at Entre-
Rios. The visit had already been made, but Mr. Benitez had not yet
known of it. Father Cagliero and the cleric Rabagliati10 had visited
10Evasius Rabagliati (1855-1920) became a Salesian in 1875. The following year he
joined the second missionary expedition to Argentina and began his apostolate among the
Italian immigrants of Buenos Aires. Ordained in 1877, he first accompanied Bishop James
Costamagna to Patagonia, and then from 1880 to 1886 he directed the Salesian school of
San Nicolas de Ios Arroyos. In 1886 he crossed the Andes to his new assignment at
Concepcion, Chile, where he remained until 1890, when Father Rua sent him to Bogota,
Colombia to open a trade school. After completing this assignment, he interested himself in
the local leper colonies and greatly improved their services. lnl896 he became provincial of
the newly established Colombian province and governed it until 1910 when, for reasons of
health, he had to retire. Sent back to Chile for a well-deserved rest, he continued to work
indefatigably in the priestly ministry and in seeking funds for the Colombian lepers. He died
in Santiago, Chile, on May 2 1920. His death was singularly recognized by the Colombian
government which declarl!d a day of national mourning in his honor. [Editor]

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that large Italian colony of Villa Libertad, some three hundred
miles from Buenos Aires, between April 12 and April 26, 1877-
an extremely fatiguing two-week trip, made all the more difficult by
ten days of rain. 11 Remarkably, one of the Indian chieftains,
honored by the government with the title of colonel, called and
asked him to baptize four members of his tribe. Father Cagliero
returned the visit, riding a half day on horseback, willingly enduring
the hardship for the sake of strengthening his bonds with the
Indians. The harvest which he reaped, far inferior to the need, made
him cry out, "We need missionaries, missionaries, missionaries!
Without them, souls are lost like abandoned cattle."
The Salesians in Buenos Aires were working as hard as their
other confreres' communities. The arts and trades school, opened
in April [1876] as we have already mentioned,12 was officially
dedicated at the end of September [1877]. Located about two
kilometers from Our Lady of Mercy Church, it was still a
temporary setup and as yet had no formal name; it was popularly
known as St. Vincent de Paul Hospice in acknowledgment of the
help given by the St. Vincent de Paul Society. In order to build a
permanent home on a site where the Salesians could all live
together in a religious community, every effort was being made to
purchase land adjacent to the church from Consul Gazzola, as we
have already said elsewhere.13 Don Bosco insisted without letup on
this in his letters to Father Cagliero. At the beginning of
September, Archbishop Aneyros had canonically established the
parish of La Boca del Riachuelo [officially named after St. John the
Evangelist] 14 and had entrusted it to the Salesian Congregation in
the person of Father Bodrato. 15 It was a new area of activity which
called for additional stalwart evangelical laborers. However, the
11 A description can be read in the first issue of the Bollettino Salesiano, August 1877,
which published two letters from Father Cagliero. [August]
12see Vol. XII, p. 190. [Editor]
13Jbid., pp. 86, 190. [Editor]
14Jbid., p. 192. [Editor]
15Francis Bodrato (1823-1880) came to Don Bosco as a widower in 1865 and made his
first vows as a Salesian in 1865. Ordained a priest in 1869, he held various offices at
Alassio, Borgo San Martino, and the Oratory. In 1876 he led the second group of Salesian
missionaries to Argentina, and two years later Don Bosco appointed him provincial. He died
at Buenos Aires on August 4, 1880. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
already overworked small band was further reduced on June 13 by
the sudden death of one of its most active members, Father John
Baptist Baccino,16 who had come to Argentina with the first
missionary expedition. Under a humble exterior he concealed the
warm heart of an apostle. He conducted day and evening catechism
classes for boys, heard confessions for several hours daily,
preached in both Italian and Spanish, and visited the sick. His daily
work load would have exhausted many a man, yet he never slowed
down and was sorry only that he could not accomplish all that had
to be done. He pleaded with Turin for reinforcements. They arrived
with the second missionary expedition, but he got no help; instead,
the expanding Salesian work in Buenos Aires loaded more burdens
upon him. Shortly after the missionaries' arrival, he wrote to Turin:
"The Lord is clearly blessing our labors. Up to now I've had a lot of
work, but now I have loads more. Formerly, the three of us had
enough to do for six; now we are four and there is enough work for
ten."
The zeal which drove him in the exercise of his priestly ministry
was an overflow of his heart, especially whenever he wrote to Don
Bosco. In a letter of March 19, 1876 he told him: "I have
numberless crowds of young men, twenty and older, who have to be
prepared for their First Holy Communion and confirmation. Most
of them are Italian. Their parents come to the city from farms
twenty-five miles away to receive the sacraments, attend Mass and
hear the word of God. Then they leave their sons here for
catechetical instruction. See, then, dear Father, I must prepare
them for confession, Holy Communion and all else in hardly more
than a week. Can I dare to give myself rest? With proper care we
could also have priestly vocations; in fact, several young men have
already applied for the Salesian brotherhood." Then on April 3 he
wrote: "How delightful was the note which you so graciously sent
me! You tell me to take good care of my health. Since I got here, I
have been in top condition, thank God, but unless you send us help
soon, we shall most assuredly break down.... Please send us also
16John Baptist Baccino (1843-1877) was accepted by Don Bosco at the Oratory in 1867
at the age of twenty-four. He donned the clerical habit in 1869, was ordained in 1874, and
took part in the first Salesian missionary expedition to Argentina. He zealously exercised his
priestly ministry among the parishioners of Our Lady of Mercy and died prematurely at the
age of thirty-four. He was regarded by all as "the father of the immigrants." [Editor]

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The Three Salesian South American Communities
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books. If you only saw how much good The Companion ofYouth 17
and the Life ofDominic Savio are doing.... Do not ask me about
Buenos Aires because I do not know what it looks like. I have
become a total hermit, going out very hurriedly only on sick calls."
On May 18 he wrote to Father Barberis: "I find it pretty hard to
make time to eat. I do not know where my time flies. All I know is
that I get up early and go to bed very late. Some days I do not even
have the time to stop to see if it is morning, afternoon or evening.
Still, I feel that I am made of steel."
We shall close with a few lines from his last letter to Don Bosco,
dated April 20, 1877: "We could say that all the Italians-even
those living on the farms one or two hundred miles from here-
come streaming to us like rivers into the sea. God gives us many
reasons to rejoice. When we arrived, we told the people that we had
come to work on their behalf and to do them good. They took it
literally and keep us busy. Thank God for this. I am very glad I
came here. I am at peace, doing all I can, though I am not up to the
need. We must have more experienced men here than I. My only
wish before leaving this earth is to see my beloved father Don
Bosco once again. Dare I hope as much? Pray that I may at least be
with you for all eternity, when we shall be reunited after death."
The testimony of others fully corroborates what he confided in
filial trust to his spiritual father. One such testimonial came from
Consul Gazzolo, an eyewitness who later told the superiors in
Turin how the zealous priest had spent the second Sunday of
February 1877, the hottest month and the longest day of the
year down there. An hour before sunrise, Father Baccino was
already in the confessional, ministering to a host of Italians and
Argentinians. He left the confessional to say Mass, after which he
returned and stayed on till noon, after the last person left. In those
days the Salesians had no kitchen in the house, and their meals
were brought in from a nearby inn. Father Baccino had barely
started to eat when he was told that a family had just arrived from a
dist~nce for confession and Communion. No sooner did he hear
that they had been traveling six hours on horseback and four more
by train, and that they were in a hurry to catch a return train, than
17A boys' prayerbook compiled by Don Bosco and first published in 1847 under the title
of II Giovane Provveduto. See Vol. III, pp. 6-18. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
he immediately got up from his meal to care for them. When he
finally was free to finish his cold meal, it was time for vespers,
followed by an hour-long sermon and Benediction of the Blessed
Sacrament to a very large congregation. After that, an endless line
of people waited to speak to him, seek his blessing and his priestly
ministry, or ask for advice. Being then informed that he was needed
by two persons who were seriously ill, he rushed to them. It was
finally ten that night when he was able to eat some supper and go to
bed. However, that evening's sermon had borne fruit: at four the
next morning, a throng of parishioners was already lined up outside
his confessional. According to Consul Gazzolo, that was more or
less Father Baccino's usual Sunday schedule. Nor was his weekday
schedule any lighter. He was the priest whom the sick mostly called
for. When walking along, swarms of children would crowd about
him in the playground and streets. He would stop to talk to them,
catechize them, bless them, and invite them to the festive oratory.
"How good are these priests!" people exclaimed. "God keep them
with us!" Father Joseph Vespignani,18 who followed him just
months after his death, was deeply moved by the love the children
still bore for Father Baccino.
In their letters to Don Bosco church authorities extolled his zeal,
but the best assessment of his work came from his superior, Father
Cagliero. Following are excerpts from his letters to Don Bosco:
"Father Baccino is doing magnificently well.... He takes excellent
care of the parish. . . . For the Italians in Buenos Aires he is in
every respect a 'good shepherd.' ... People are very pleased with
Father Baccino's sermons because of their simplicity, even though
he may sometimes thunder at them.... Father Baccino never says,
'Enough!' ... On August 19, 1876, I found him feeling well, but
exhausted.... It's hard to see how he can do so much.... It would
take four men to do all he does, and everything he puts his hand to
turns out well."
Where did Don Bosco find such a good and faithful servant of the
18Father Joseph Vespignani (1854-1932) came to the Oratory in 1876, three months after
his priestly ordination, in order to make Don Bosco's acquaintance. He remained there a
year, became a Salesian, and in 1877 was sent by Don Bosco to Argentina as a novice
master. In 1894 he was appointed director and later provincial. Elected to the Superior
Chapter (now named Superior Council) in 1922, he remained in office until his saintly death
on January 15, 1932. In 1948 his remains were brought to Buenos Aires and entombed in
San Carlos Church. As novice master, confessor, writer and founder of nineteen Salesian
houses, he earned the admiration of all. [Editor]

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Divine Master? At twenty-three Baccino had felt a vague drawing
toward a holier life. Then one day he heard that Don Bosco's
Oratory in Turin took in young men who wanted to study for the
priesthood. An inner voice told him that this was the place for him,
but he feared that having no money might keep him out. It was not
so. He left his farm in his native village of Giusvalla and entered the
Oratory. The problems he faced on resuming his studies after a long
interruption brought him some anxiety, but in that environment in
which Don Bosco molded men to self-betterment, his determination
so strengthened him that within two years he was able to begin his
philosophy courses. Later, during his first three years of theology,
he taught upper elementary classes at Lanzo, distinguishing himself
for clearness of thought and a knack of transmitting knowledge
effectively. At his death, many young Salesians blessed him for
having set them on their way to the priesthood. When about ready
for holy orders, he was transferred to Varazze, where the bishop
was more kindly disposed toward the Salesians. The first talk he
heard about South America kindled his enthusiasm, and he very
excitedly volunteered for the missions. Don Bosco, who knew his
mettle, satisfied this desire of his as soon as he was ordained a
priest. Father Baccino was one of the ten missionaries in the first
expedition. In a group photo he stands between Don Bosco and the
Italian consul Gazzolo. His face bears a forceful yet kind
expression, characteristic of this humble farmhand who became a
most worthy minister of the Gospel.
Regretfully, his ministry was short, but the memory and example
of his priestly virtues will never die. On Sunday, June 10, 1877, he
directed an impressive Corpus Christi procession which extremely
fatigued him. The following Wednesday, June 13, he came home
around noon from a sick call and felt that he just had to lie down for
a rest. His bedroom was a simple cubicle beneath the church belfry
with little air and light. There he was seized by an attack of colic so
violent that medical assistance could barely soothe his pain and
enable him to receive the Last Sacraments. He expired almost
immediately afterward. Informing Don Bosco of this sorrowful
news, Father Cagliero wrote the best possible epitaph for the
deceased: "He was good-hearted and humble, two traits which
endeared him to all."
Soon after Father Baccino's death, Father Cagliero, the soul of

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the mission, was scheduled to leave for Turin. On March 31 Don
Bosco had written to him: "Can you possibly take part in the
general chapter scheduled for the beginning of September? We
have very important matters to discuss and decide upon. Let me
know if you can possibly make it." The boundless trust and good
will which Father Cagliero had been able to kindle in less than two
years within his brother Salesians and among people of every
condition was incredible. When Don Bosco had just hinted in a
letter that he might recall Father Cagliero, good Father Baccino
had replied, "You call us sons and still treat us so unsparingly? If
we were mature missionaries I would have no complaint, but we are
mere children. The Lord sends trials to grownups so that they can
acquire merits, but He feeds His children on milk and candy. Don't
you know that we are still children and that I am the youngest? If
you take away our leader, what shall we do? 'Yet, not my will, but
yours be done.' "
Many letters in our archives tell of the general grief felt by his
friends and acquaintances when the moment of separation came.
The overall .sentiment is best expressed by these ringing words of
Bishop Hyacinth Vera [vicar apostolic in Montevideo]: "Father
Cagliero has been able to win the hearts of the Americans.'' In their
letters to Don Bosco everyone prayed heartily for his safe and
speedy return. 19
Father Cagliero's return to the Oratory was preceded by the visit
of the very zealous Archbishop Peter Lacerda of Rio de Janeiro,
whom we have already twice mentioned in the previous volume.20
"It is hard to think of any other prelate who understood Don Bosco
so intimately or who had higher esteem or fonder affection for
him,'' wrote Father Albera. 21 Father Barberis went to the station to
meet and welcome the archbishop in Don Bosco's name. At the
Oratory's main entrance where Don Bosco awaited him, he was
greeted by the brass band. Three wonderful memories remained
after his departure. The first was his seeking advice of several boys,
as described in the preceding volume. 22 The second was a poem
19Letter to Don Bosco, Montevideo, August 5, 1877. [Author]
20See Vol. XII, pp. 243, 392f. [Editor]
21 Rev. P. Albera, Monsignor Luigi Lasagna, p. 162, San Benigno Canavese, 1900.
[Author]
_
22fbid., p. 243. [Editor]

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written by Father Lemoyne in his honor. The archbishop wanted
Salesians in his diocese at all costs. Using the prelate's and Don
Bosco's first name, Father Lemoyne wove a theme about the
Gospel narration of the miraculous catch of fish, describing how
Peter, unable to haul the net in, signaled to John and his mates in
the other boat to help lest the fish be lost; so was Archbishop Peter
Lacerda seeking help from Father John Bosco's sons, lest he lose
the overflowing harvest of his apostolic labors. Everything
concurred to keep his hopes up that he would soon have a Salesian
school for poor boys in the Brazilian capital or its environs, a hope
eventually fulfilled in 1882 through Father Lasagna.
The third event was of quite a different nature: a reprimand given
to Father Rua by the Turin chancery immediately after the
archbishop's departure. It was the firm belief at the Oratory that,
after receiving an oral request, Archbishop Gastaldi had given
Archbishop Lacerda full permission to celebrate pontifically in the
Church of Mary, Help of Christians, all the more so since he had
graciously invited the archbishop to the seminary summer villa,
called the "Eremo" or Hermitage,23 where the seminarians had
held an assembly in his honor. No sooner had the guest departed
than Archbishop Gastaldi had a letter sent to Father Rua voicing
"serious complaints about the fact that Archbishop Lacerda had
been induced to pontificate in the Church of Mary, Help of
Christians by the assurance that permission had been granted." It
was true "that Archbishop Gastaldi had allowed both that prelate
and the archbishop of Buenos Aires to pontificate on the feast day
of St. Aloysius during their short visits to Turin in late June or early
July, but he had not given any permission for other occasions."
Archbishop Gastaldi therefore recommended that the "greatest
exactness and adherence to regulations be given in such grave and
delicate matters."
Archbishop Lacerda treasured in his heart a prediction given to
him by Don Bosco. He had already sustained countless trials and
tribulations in the exercise of his episcopal ministry, and, knowing
2 3This was the ancient Camaldolite hermitage in the Turin hills. The ancient monastery
had been to a large extent built by its founder, the venerable Father Alexander Ceva. When
religious orders were suppressed in Piedmont, the monastery was confiscated. Eventually
Archbishop Gastaldi bought it back to provide restful surroundings for the seminarians
during their summer vacation. The summer home was inaugurated in 1877. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that further crosses lay ahead, had confided all his anxieties to Don
Bosco, who had assured him that glory would not be his during his
lifetime in this world but only after his death. And so it was. All the
state authorities, including the republic's president who sent a
personal representative, attended his most imposing funeral, while
countless thousands of his pictures were distributed and news-
papers of every political hue sang his praises. Bishop Silva of Goas,
who visited the Oratory in March 1891, gave witness to Don
Bosco's prediction, which the deceased prelate had confided to
him, and to the posthumous triumph which he himself had seen but
a few months before.
At the beginning of September, Father Cagliero was again
reunited with Don Bosco. Enthusiastically welcomed at his arrival
at the Oratory and everywhere, he gave his good father joy by his
report of the great things his sons were accomplishing in South
America, as well as of the still greater things that their friends there
expected of them. Thrilled by such news, Don Bosco wrote several
letters which shed abundant light on his tireless apostolic activity.
The first six letters, sent to South America in September and
October, were addressed to benefactors and to the vicar apostolic
in Montevideo.24 In another letter, dated September 30, 1877, Don
Bosco sent a second appeal to the president of the Society for the
Propagation of the Faith for a subsidy to be given to his missions in
South America.25 With this letter, Don Bosco enclosed a detailed
report for the society's council. The reply was prompt and most
courteous, but negative, the common excuse being that the Salesian
missions of South America had not been canonically established by
the Holy See.
24This sentence is a condensation. [Editor)
25We are omitting this letter which repeats what has already been said in previous pages
about the success and growth of the Salesian work. [Editor)

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CHAPTER 7
The New Motherhouse of the
Daughters of Mary, Help of Christians
{QHEN Don Bosco first turned his attention to the site
where he would later relocate the motherhouse of the Daughters
of Mary, Help of Christians, it was not to house the sisters there.
However let us look at some background history first.
Not far from the residential area ofNizza Monferrato, at the very
edge of its farmlands, stood a church and a monastery dating back
several centuries. Through the years, the church, older than the
monastery and dedicated to Our Lady of Grace, became a highly
revered shrine. As for the monastery, we only know that it first
belonged to the Friars Minor of the Regular Observance, then to
the Reformed Friars Minor and finally in 1817 to the Capuchins.
When religious orders were suppressed in Piedmont in 185 5, the
government evicted the friars and confiscated both church and
monastery, selling them to the municipality of Nizza Monferrato
for 24,000 lire-a mere pittance which turned out to be a total loss
because the hoped-for advantages did not materialize. In 1869 the
municipality decided to get rid of them and offered them for sale to
a teachers' association if it would agree to turn them into a private
secondary school for resident and day students. Negotiations were
concluded favorably but fell through because of bureaucratic
delays.
On March 3, 1870, Mayor Philip Fabiani, meeting with Don
Bosco by chance on a train, suggested that he purchase the
monastery and church for use as a Salesian school. Don Bosco may
have given him some hope, because on April 29 the mayor wrote to
remind him of their conversation, informing him too that, since the
municipality could not finance alterations, the premises would be
137

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
sold at a reduced price. He only had to agree that he would open a
secondary resident and day school. We do not know Don Bosco's
answer, but we are sure that at the time he could not have taken on
this obligation on such short notice. In 1870 he had only twenty-
seven perpetually professed Salesians, counting priests, clerics and
coadjutor brothers, and thirty-three with temporary vows. All were
needed to staff the Oratory and the other two schools at Mirabello
and Cherasco. In October of that same year, besides, he had to
supply personnel for Alassio's large boarding school.
Anyway, we reasonably feel that it was providential that his
attention was called to the profane use to which both the shrine and
the monastery had been subjected. Worse was yet to come. A wine
concern bought them and converted the shrine to a rambling wine
cellar, replacing the side altars with barrels labeled with monastic
titles. The profanation did not pay off, the company going bankrupt
and putting all its assets on the auction block, including its
vineyards, by the end of 1876. 1
Most of the townspeople, devout pilgrims like their ancestors to
Our Lady's shrine, were concerned about what would happen next.
No buyers showed up. The anticlericalism of the day made it folly
even to hope that those ancient buildings would ever be restored to
their original purpose. However, the general hope was that they
might at least be turned into beneficial use for the people of the
town or into a charitable institution. Then came that fine spring day
of 1877 when Don Bosco unexpectedly arrived from Turin to
inspect those venerable walls. The Count Balbo family, who owned
fields and a summer home in the area, along with other prominent
families, had prevailed upon him to visit the place and see what
could be done to end this gross profanation. For quite some time
Don Bosco, in tum, had been searching for a new home for the
Daughters of Mary, Help of Christians, and had also considered
the historic, abandoned Capuchin monastery. He found a sturdily
constructed building-the only good thing about it. Work and
money, he felt, could fashion it into a school. Its scenic location,
wholesome climate, and easy access to other towns fully met the
needs of a large and varied religious community. But when he stood
at the church's entrance, he recoiled in disgust, exclaiming,
1This paragraph and the preceding one are condensations. [Editor]

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The New Motherhouse
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"Merciful God!" The church had become a squalid den, with
broken-down altars, ripped up floors, grimy walls and musty
ceilings-testimony of the abomination of desolation that had
defiled that sacred edifice. One thing alone of the once hallowed
place had withstood the ravage-the massive walls. Yes, this house
of God and monastery had to be restored immediately. For Don
Bosco decision meant action, and from then on he made it his chief
concern to hasten the completion of his undertaking.
Two most important things had to be done first: making a
contract with the wine concern, and obtaining Rome's authoriza-
tion. The first was urgent, the second was a formality. The
agreement of intent of sale and purchase was signed April 30
[1877] for the sum of thirty thousand lire; other details were
completed within the next few days.2
How decisively Don Bosco moved in business transactions of
this kind is shown in three letters he wrote to Canon Edward
Martini of Alassio. This priest had gone to South America shortly
after ordination and had been pastor at Azul, near Buenos Aires,
for fifteen years. He returned to Italy with a fair fortune and was
able to provide himself with such comforts as are usually sought by
those serenely approaching old age. At his first meeting, Don
Bosco asked him how he kept himself busy. "I am resting," he
replied. "Resting?" Don Bosco echoed. "Priests rest in heaven."
Such plain words went straight to his heart, so that his love for Don
Bosco grew more and more, while Don Bosco in tum solicitously
prepared him for a saintly end of his life.
The freedom with which Don Bosco sought his help to buy the
ancient church and monastery shows that Father Martini did not
delay to the last hour doing meritorious deeds for heaven. In early
May Don Bosco wrote to him, "We have purchased a building for
our sisters in the lovely town of Nizza for thirty thousand lire. We
have three months to sign the contract. Now it is your tum to rise to
the occasion...." 3
[Shortly afterward] Father Martini handed over to Father
2We are omitting a letter of Don Bosco to a Salesian cooperator, Mrs. Frances Pastore,
telling her about this transaction. [Editor]
3 This paragraph is a condensation. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Cerruti4 twenty-five thousand lire in bonds, which the latter
hastened to deliver to Don Bosco. The canon's generosity was also
prompted by his learning that the Daughters of Mary, Help of
Christians were active in the South American missions. Wishing
that a religious congregation with missionaries in the land where he
had honestly made a solid fortune would benefit by his wealth, he
appointed Don Bosco as his sole heir at his death in 1884.
Meanwhile, the usual steps were being taken to obtain needed
permissions from the Sacred Congregation of Bishops and
Regulars. On September 14, 1877, after a favorable report from the
bishop of Acqui, with the consent of the Capuchin superiors, the
Congregation issued a rescript instructing the bishop to give Don
Bosco the required permission, provided that he would offer a
written assurance that both monastery and church would be
returned to the Capuchins should their legal rights ever be restored.
In that case Don Bosco was to be indemnified for incurred
expenses. This document was to be kept in the chancery archives at
Acqui. Don Bosco of course had no objections.
In this, too, he gave proof of delicate sensibility. Although he had
firm reason to believe that the Holy See would not hesitate to give
him the required permission, he resisted pressure from interested
parties and firmly stated that he would sign no contract until he had
received the Holy See's permission.5 He made this very clear in a
letter dated August 25, 18776 to the agent of the wine company.
The contract was signed on October 12, 1877 at Savigliano in
the office of notary Saverio Negro. Don Bosco was legally
represented by Father Rua, who made a down payment of fifteen
thousand lire, the balance to be paid during April 1879 at an annual
interest of six percent.
4 Francis Cerruti (1844-1917) entered the Oratory in November 1856. After completing
the five-year secondary school course in only three years, he was chosen by Don Bosco for
teacher certification studies. He was also among the first seventeen young men who joined
Don Bosco and his fledgling Salesian Congregation in 1859. (See Vol. VI, pp. 181f) In 1866
he was ordained a priest and received his Ph.D. in literature. At Don Bosco's request, he
compiled an Italian dictionary and deepened his knowledge of education. He filled
administrative posts as director, provincial and, finally, prefect general of studies. Through
his efforts several Salesian schools received accreditation. He died at the Oratory at the age
of 73. [Editor]
5 This sentence is a condensation. We are also omitting a letter of Don Bosco to Countess
Corsi informing her of the course of the negotiations and recommending to her care a
Salesian priest in need of some rest. [Editor]
6 0mitted in this edition. [Editor]

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Don Bosco's disbursement made him the owner of little more
than the bare walls of an ancient church and monastery; vast
outlays had still to be spent to restore the church into a worthy
house of God and to tum the monastery into a school building for
girls and a sisters' novitiate. Therefore, in March 1878, once the
weather allowed full resumption of work, Don Bosco sent out a
circular far and wide begging for money, construction material and
equipment. Work progressed quickly and steadily, but time was
needed to make necessary alterations, so that by the end of August
much remained to be done in spite of Don Bosco's efforts to
expedite matters. 7
If Don Bosco was so anxious to hasten and prepare and outfit a
new motherhouse for the Daughters of Mary, Help of Christians, it
must have been because there was an urgent need to move them out
from Momese. Indeed, that was the case. At one of the annual
conferences of St. Francis de Sales, the location of Momese had
been discussed as being too far from the train station and having no
coach service. Furthermore, the winter roads were impassable and
travelers were exposed to serious privations and hardships.
Rosignano's parish priest had invited Don Bosco to settle the nuns
there, but that village too was off the beaten path, and the site which
was offered required excessive outlays. The problem was still under
discussion in the conference when Don Bosco announced that
Countess Corsi was engaged in buying a house at Nizza
Monferrato for this purpose. He worded his statement thus because
he felt that it was not the time to disclose that he was negotiating
with the wine company through the countess. He quietly continued
to work toward that goal.
Two additional reasons favored relocating the sisters. Their
health was suffering perhaps because the air of Momese was too
thin for the sisters who worked so hard without sufficient
nourishment. Secondly, the expansion of the boarding school with
an increase of postulants made for tight and uncomfortable
quarters. That the townsfolk would be very sorry to see the sisters
leave was not likely, since the old harsh feelings against Don Bosco
for having opened a school for girls rather than for boys8 was just
7This paragraph is a condensation. We are omitting a letter of Don Bosco trying to assuage
the holy impatience of Countess Corsi. [Editor]
ssee Vol. X, pp. 260, 264f. [Editorj

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
dormant, not really extinct, suddenly flaring up now and then, as
during the carnival of 1877, for instance, when the poor sisters
were tormented the whole night long by coarse remarks being
yelled at them under their windows.
Not an inkling of Don Bosco's plans got out to anyone in
Mornese for a full year. Only at the beginning of February 1878 did
Don Bosco invite Mother Mazzarella and another sister to check
out their new headquarters at Nizza Monferrato and make
suggestions to Father Sala9 and Father Bonetti10 who were to meet
them there. To accompany her, Mother Mazzarella chose Sister
Henrietta Sorbone, who was in charge of the students. It seemed
that she could already foresee the eminent role in the new
motherhouse which Divine Providence was reserving for this young
Daughter of Mary, Help of Christians. Indeed, [in 1881] Don
Bosco assigned her to be Mother Mazzarello's vicar. She held that
post for more than fifty years until, a living witness to the
Congregation's traditions, she transferred with the Superior
Chapter from Nizza to Turin.
The account of Mother Henrietta's vocation is not a negligible
episode in Don Bosco's biography. Having lost her mother when
quite young, she became a mother to her brothers and sisters, all
younger than herself. Then, one day in May 1873, her fellow
villager Marcellus Rossi, 11 the revered Salesian doorkeeper,
chanced to come to the village and told her wonders about Don
Bosco and his saintliness. The devout spinster listened with
9 Anthony Sala (1836-1895) entered the Oratory in 1863 at the age of twenty-seven after
giving up the management of his family silk mill. He took his vows as a Salesian on
December 29, 1865 and was ordained a priest in 1869. In 1875 he was appointed councilor
to the Superior Chapter, and in 1880 he became economer general of the Salesian Society, a
post to which he was re-elected in 1886 and 1892. He died in Turin on May 21, 1895.
[Editor]
10John Bonetti (1838-1891) entered the Oratory as a student in 1855. In 1859, along with
other young men, he banded with Don Bosco to form the Salesian Society. At their first
meeting he was elected to its Superior Chapter. (See Vol. VI, pp. 181f) In 1864 he was
ordained a priest. A prolific writer, he authorea numerous hagiographical, ascetical,
apologetic and Salesian publications, chief among them The History of the First Twenty-
Five Years ofthe Oratory-one of the sources of these Biographical Memoirs. In 1866 he
was elected spiritual director of the whole Salesian Congregation. He died in that post at the
age of fifty-three, fulfilling Don Bosco's prophecy that Father Bonetti would be the first
member of the Superior Chapter to follow him to eternity. [Editor]
11 Marcellus Rossi (1847-1923) entered the Oratory in 1869 at the age of twenty-two. He
was first assigned to the bookstore and, after one year's probation, was admitted to triennial
vows in January 1871. At the beginning of 187 3 he fell critically ill and obtained permission
to make his perpetual profession. To the amazement of all-including his doctor-he felt

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growing admiration and with envy of his good luck, as she said to
herself: How wonderful it must be to meet a saint! Rossi ended by
telling her, "Don Bosco will soon be going to Borgo San Martino.
Come along, and I'll point him out to you." The invitation
sharpened her desire to see for herself what a saint looked like.
Wresting permission from her father and joining two of Rossi's
sisters, she set out, fully convinced that she would soon see a saint.
The three girls briskly walked four miles to Borgo San Martino,
reaching the town at about seven in the morning and finding their
way to the parish church where they received Holy Communion.
They then set out for the girls' school, meeting Rossi, who took
them there. Ushered into the linen room, they waited some time
with a few women who were mending clothes, until band music and
the villagers' cheers announced Don Bosco's arrival. The three
girls were taken to a corridor through which Don Bosco had to
pass. From there they could see a nearly delirious crowd swarm
into the courtyard. At long last they saw him enter the building and
slowly make his way toward them, trailed by a throng of friends and
boys. Henrietta kept staring at him from head to toe. Whatever it
was she had imagined in her dreams, here was a priest no different
from any other. As the bystanders greeted him by kissing his right
hand, her feeling of enchantment kept ebbing fast. Then Don Bocso
abruptly stopped in front of her and, pointing a finger, said: "Go to
Momese."
"Momese? What's Momese?"
"It's a pretty village. You will see.... Now it's time for lunch.
We shall talk about it later."
Henrietta stood there, puzzled. After lunch, Don Bosco sent for
her. "Good girl!" he exclaimed as soon as she entered the room.
"What's your name?"
"Henrietta Sorbone. I come from Rosignano Monferrato."
"How is your health?"
''Good.''
"How old are you?"
perfectly well the following morning. In urgent need of a conscientious doorkeeper, Don
Bosco entrusted him with that office on a temporary basis since he was uncertain whether
Rossi's health would hold. As things turned out, Rossi remained on the job forty-eight years
admired and respected by all for his courtesy, amiability and edifying demeanor. He died at
the Oratory on March 27, 1923. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Eighteen."
"Do you like to study?"
"Very much so. My mother wanted me to become a teacher, but
she is dead now and I have to look after my little sisters."
"How many are there?"
"Four, and I also have two brothers."
"Have you ever thought of becoming a nun?"
"I couldn't really say, but I believe that my mother would have
been happy to have all her daughters consecrated to God."
"Good, good! We shall see."
"My parish priest told me that if I am good and look after my
little sisters properly, he will provide for me, so I would not like to
make other commitments now."
"Don't worry. I will talk to your parish priest."
"What about my sisters and my father?"
"Divine Providence will provide for them too. At Mornese we
have the convent of the Daughters of Mary, Help of Christians.
You could study there.''
"Who are the Daughters of Mary, Help of Christians? Are they
nuns?''
"Yes, they are nuns."
"But I like the kind of nuns who dress like those we see in holy
pictures." She said this because she thought that the women she
had seen in the linen room were nuns.
"Don't worry," Don Bosco assured her. "The sisters at Mornese
are dressed as you said. You can study there, become a sister and
do a lot of good." He told her other things too which she could not
then grasp but which came true later. Then, taking a blue slip of
paper from his pocket, he jotted something on it and handed it to
her with the words, "Here! For the time being, go back to
Rosignano and give this to your parish priest. But go to Mornese
soon, and as you are about to set foot into that holy house, leave
your own will outside the door.'' Tucking the note away, Henrietta
slowly and thoughtfully walked to the door and, on reaching it,
turned around to bid Don Bosco goodbye. He looked at her in a
fatherly way and said with feeling, "Let us leave this treacherous
world!" Uttered in such a vibrant tone, these parting words deeply
impressed her. It seemed that Don Bosco had almost seen a wild

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beast about to tear her asunder. The world must be a despicable
place, the girl kept thinking as she returned home.
It was no easy task to convince both her parish priest and her
father, but their opposition soon yielded. On June 6, 1873, the first
Friday of the month, Henrietta Sorbone entered the convent at
Momese. She studied, became a sister, just as Don Bosco had told
her, obtained teaching credentials and became the Mother
General's vicar. She had just celebrated her fiftieth year in that
office when she gave us this account, adding many other details,
one of which we will not omit. Her father's unbelievable sacrifice
and Christian spirit in favoring her vocation were most generously
rewarded by God. Both he and his children were provided for
beyond all expectations. We can see how God inspired Don Bosco
and blessed those who cooperated with him in accomplishing His
holy designs.
The Mother General had to visit not only the house which was
about to be opened, but all the houses of the Congregation, even
though she really felt that this was unnecessary, particularly if
those houses had a Salesian director. However, Don Bosco thought
otherwise, and he gave her to understand that it would be much
better if she visited and stayed a few days in the latter houses as
well. She would gradually realize, he added, that religious
communities run well when they are often visited by their superior.
As such, it was only fitting that she see for herself the needs,
satisfaction, zeal in work, fidelity to practices of piety and
timetable, matters of health of the community, and so on. She could
also help directors work out their problems, offer them advice and
express her wishes. Mutual understanding is always a great help,
both physical and spiritual. Hence, the good superior was to make
her tour of visits and extend to all Don Bosco's heartfelt greetings
and blessings. Mother Mazzarello faithfully followed his instruc-
tions. Then, at the second retreat in Turin, in the summer, she
spoke with him about the more salient observations she had made
at her visits.
Her unwavering docility and deep veneration for Don Bosco
were shown on countless important occasions. For instance, when
even level-headed people remarked that the sisters' black habit
gave them the look of perpetual mourning and that a little white
could correct that image, the sisters discussed the matter and

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
designed a new habit. Mother Mazzarello, however, wanted Don
Bosco's opinion and, at her instructions, Sister Catherine
Daghero12 volunteered to act as model and presented herself to
Don Bosco in her new habit. "It's pretty nice," Don Bosco
remarked with a smile. "Give it a try. After all, you sisters have to
wear it."
It was a memorable day at Mornese when word began to spread
of sending the Daughters of Mary, Help of Christians to France
and to South America. Prudence, however, counseled a period of
waiting, since the good sisters lacked knowledge and experience,
but Mother Mazzarello exclaimed, "If Don Bosco speaks this way,
it is Our Lady who has told him, and She knows what Daughters to
choose for Her Son's work." On another occasion, some sisters
who had taken their teacher certification tests at Cuneo, on their
return to Turin, had high praise for the Dominican nuns who had
shared their warm hospitality with them. "We must learn to do
likewise," Mother Mazzarello remarked, "but we are not to forget
that they treated us so kindly because we are Don Bosco's sisters."
Once, in a report to Don Bosco concerning the house in Biella,
she voiced doubts about its future because the sisters who lived
there were not very happy. "No one stays in Don Bosco's house by
force," replied Don Bosco. "If the sisters do not like it there, they
may be sent elsewhere, but we shall not close that house." Mother
Mazzarello ventured no further comment.
In 1878, on her visit to the house at Alassio, she found the
sisters' schedule much too burdensome, obliging them to rise very
early and retire very late. Humbly and respectfully she asked the
director, "Does Don Bosco know about this schedule? If he does,
very well. If not, please see that it is modified."
Such profound reverence for Don Bosco naturally overflowed on
to his sons. When she saw that the recently born Salesian
Bulletin [September 1878] carried the prospectus of the two
girls' schools which the sisters were opening at Nizza and Chieri,
she exclaimed: "Don Bosco and the Salesians really consider us
part of their family. None of our works would last and succeed,
were it not for Don Bosco and his sons. Heaven help us if we
should be blinded by pride and think we can do without them! We
12She was Mother General from 1881 to 1924. [Editor]

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would become a shoot cut off from the vine, nothing more!" She
voiced the same feeling to Sister Elisa Roncallo, who, in a burst of
joy, was telling her of her festive oratory in Valdocco. "Yes, yes,"
Mother Mazzarella remarked, "this is most wonderful, but let us
bear in mind that, after God, we owe all to Don Bosco and his
wonderful saintly sons whom he has given to us as guides and
guardians. Let us never stop thanking Our Lady for calling us to
become Her daughters and entrusting us to a saint-Don Bosco!"
One day, the sister superior in Turin told her of a conversation
she had had with Father Rua, her community's director.
"May we continue to eat fruit for breakfast, Father?" she had
asked. "People give us plenty."
"What does the rule say?" he replied.
"That we may have coffee and milk or fruit."
"It says 'or,' not 'and.' Right?"
"If we don't eat the fruit, it goes to waste."
"Better that than breaking the rules! However, why don't you
give that surplus to the needy or to the girls as an enticement to be
good?"
On hearing this, Mother Mazzarella concluded, "Do you see
what saints are like? Heaven help you in Turin if you do not take
advantage of living with saints for our sakes, too, because we are
not blessed to live at Valdocco."
Mother Mazzarello's repeated show of such sentiments likewise
animated her daughters, to whose loving devotion for Don Bosco
we owe their anxiety to record all he said on his rare, brief visits to
them. One such visit he paid to the sisters at Valdocco in 1878 on
his return from Rome and France. Since he had never been away so
long and they hoped to see him soon, they tried to show their
happiness as best they could by decorating their little reception
room. Hearing of this, Don Bosco sent them word, "I won't go to a
home decked out with curtains, drapes and sofas!" The sisters
quickly put things back as before. When Don Bosco did call on
them, he made no reference to this, but immediately inquired about
the number of pupils. Being told they were a goodly number, he
remarked, "Wonderful! This is truly our great mission. But
remember that to do good to these girls, you must always be
cheerful; you must love and respect them all, even those who may
not deserve it. And do they keep coming regularly every day after

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
lunch and every evening after getting out of work?" Receiving an
affirmative answer, he told them that this lessened the possibility of
sin and safeguarded the girls from any evil they might learn in the
streets. Furthermore, their minds were filled with wholesome
thoughts for the night and the following day, benefiting not only
them but their own families as well, since young people like to tell
of the day's happenings at school. On being asked for suggestions
on how to spread knowledge and love of Mary, Help of Christians,
he replied, "Speak about Her at the right time to pupils and
outsiders whom you meet. Mention Her when you write to parents,
relatives and acquaintances. Tell persons who need special graces
about favors obtained through Her intercession and give them
medals and holy pictures. Seek Her help often through the
invocation 'Mary, Help of Christians, pray for us,' and invite
others to do likewise; sing hymns in Her honor in the playground
and in church, especially during Mary's month. Suggest that baby
girls be named after Her in baptism. Likewise, strive to keep Her
feasts in the best way possible, not only in church services but also
with group gatherings and processions. Finally donate pictures of
Mary, Help of Christians to families and parishes and dedicate new
convents to Her under that title."
Through Don Bosco's prayers the Valdocco sisters had received
a signal favor from Mary, Help of Christians during the
Immaculate Conception novena, and this had both intensified their
love for their heavenly Mother and increased their veneration for
their spiritual father. A novice-Josephine Quarello-was not
residing at Mornese but staying in Valdocco to help Sister
Catherine Daghero with her teaching duties. On returning to
Mornese for a few days' rest she fell critically ill, so much so that
Dr. Albertotti declared her beyond all help. The good novice
resigned herself to God's will but asked to be taken to Don Bosco
for his blessing in preparation for a holy death. Regardless of
obstacles, she had her wish. On painfully reaching Don Bosco's
antechamber, she had no time to voice her wish, but Don Bosco
told her, "So you want to go to heaven! So do I, through God's
mercy. However, you still have lots of work to do." As he slowly
stressed these final words, he raised his hand over her in blessing.
This time he is mistaken, the girl said to herself, believing that he
had not been fully informed of her critical condition. However, she

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was mistaken, for immediately she began to feel better. Within
those very nine days she quietly returned to her school work as if
nothing had happened.
We are reminded also of another visit made by Don Bosco that
same year (1878) to the sisters at Lanzo. He went through the
entire house, having a gracious word for everyone he met. He
commended the sister in charge of the dining room. "Good!" he
said. "Strive to give good example to all the sisters about you." To
the cooks he said: "Martha and Mary! You are like so many Marys.
Do you know how to change earthly dishes into heavenly ones? It's
quite easy! Just offer your work to God by keeping united with Him
and with the Blessed Virgin, and by striving to do your very best."
To the superior who felt ill at ease when dealing with lay people
who periodically, especially on feast days, would visit the kitchen,
workroom or the students' linen room, he made her understand that
she had nothing to worry about and that the occasion gave her a
chance to do them some spiritual good, at least through her edifying
demeanor.
In a previous chapter we referred to two other visits of Don
Bosco to the sisters. When, after similar incidents, Mother
Mazzarello heard her Daughters speak of them, she would very
fittingly conclude, "Our good father always does good no matter
where he goes."
If the Daughters of Mary, Help of Christians took so much to
heart Don Bosco's casual remarks, we can easily imagine how
much they treasured the little talks which he gave them at different
moments of their spiritual retreats. Two occasions came in 1878-
the first at Momese in August. Perhaps the general excitement of
moving soon to Nizza prompted him to go, and he notified Father
Lemoyne,13 their director, who had succeeded Father Costa-
13Father John Baptist Lemoyne (1839-1916) was renowed as the first chronicler of St.
John Bosco and of the first decades of the Salesian Congregation.
From their first providential meeting in 1864, Father Lemoyne esteemed Don Bosco as a
man of outstanding character and holiness. He not only strove to understand and acquire his
spirit, but also took upon himself the task of committing to writing anything of significance
that Don Bosco did or said. Information concerning earlier events he painstakingly gathered
from eyewitnesses and other sources.
In 1883 he came to the Oratory as editor of the Salesian Bulletin and secretary of the
Superior Chapter. The five ensuing years he spent in cordial intimacy with Don Bosco and

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
magna14 when the latter left for South America.
Ever dear Father Lemoyne:
Turin, August 6, 1878
I really do want to come to see you. God willing, I shall be at Momese
on August 16 and remain a week. We shall have time to talk to our heart's
content and count all the money which you, the sisters and anyone else
can put together.
Cordial regards to Campi, Musso and all our spiritual relatives. May
the grace of Our Lord Jesus Christ be with you always. Amen.
Yours affectionately,
Fr. John Bosco
At the close of the spiritual retreat, he received the vows of
several sisters and in the usual "souvenirs homily" extolled the
virtue of obedience. A simile he used is memorable. "When you rip
the seams of a sack," he told them, "its contents will spill out. The
same happens to a religious who lacks obedience; all her virtues
will be lost and she will cease to be a religious." Afterward, when
Mother Mazzarello approached him, he told her, "I would like to
see two posters in this portico-the first one reading: 'Mortification
Is the ABC of Perfection," and the second: 'Every Moment Is a
Treasure.'" Before he left Momese the two posters were up.
He also gave retreat souvenirs to the sisters attending the second
spiritual retreat in Turin. Once more he stressed religious
obedience, using a handkerchief as an illustration. "Obedience," he
said, "should make us willing to be treated like a handkerchief,
which can be washed, wrung and pressed, without offering
heard from Don Bosco himself the story of the arduous road he had had to climb in his youth
to get to the priesthood, and of the wonderful manner in which Divine Providence guided the
Salesian work.
After Don Bosco's death in 1888, he was formally charged with compiling available
materials for his biography. Forty-five large volumes of galley proofs bear witness to his
dedicated research and provide the material for the nineteen volumes of The Biographical
Memoirs ofSt. John Bosco, the first nine of which he authored. Noteworthy among his other
works are the Life of Don Bosco in two volumes and the Life of Mamma Margaret, Don
Bosco's mother. He died in Turin on September 14, 1916 at the age of 77. [Editor]
14James Costamagna entered the Oratory in 1858 at the age of twelve. He became a
Salesian in 1867 and was ordained in 1868. He led the third expedition of Salesian
missionaries to Argentina in 1877, opened the first Salesian house in Talca, Chile, in 1887,
and was consecrated bishop and appointed first vicar apostolic of Mendez and Gualaguiza,
Ecuador, in 1895. He died at Bernal (Argentina) on September 9, 1921. [Editor]

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objections. Do we want to be a cheerful person? Let us be obedient.
Do we want to assure our perseverance in our vocation? Let us
always be obedient. Do we want to make great strides toward
holiness and eternal happiness? Let us readily obey even in little
things.''
That same year, 1878, Don Bosco gave the sisters a handsome
present on the feast of the Immaculate Conception-a printed copy
of their rule which had been approved by the bishop of Acqui two
years before. A poster with Father Costamagna's words, "Every
Sister Should Be a Living Copy of the Holy Rule," was already
hanging in the porticoes when the other two, just mentioned, were
put up. Now, the printed copy of the rule was to help them achieve
that goal. Don Bosco wrote a Foreword containing some fatherly
admonitions as follows:
Turin, Feast of the Immaculate Conception, 1878
To the Daughters of Mary, Help of Christians
Thanks to Our Heavenly Father's goodness, the Institute of the
Daughters of Mary, Help of Christians, to which you have the good
fortune to belong, has of late experienced substantial growth. In the space
of a few years we have been able to found a considerable number of houses
not only in Piedmont and Liguria, but also in France and even in the most
remote regions of South America.
When the whole Congregation could fit in the motherhouse at Momese,
a few handwritten copies of the rule were enough for all. But now that is
not so, for, thanks to Divine Providence, houses and sisters have
multiplied.
Hence I felt that it would redound to God's greater glory and to your
spiritual well-being to have them printed. I give them to you with the
formal approval of several bishops who have found them most suited to
help you grow in God's grace and belong totally to Jesus as you dedicate
your whole life to the Christian education of poor girls. The institute you
belong to has also received the praise and approval of the bishop of Acqui
in whose diocese it was born in 1872, and where it still thrives.
Hold dear these rules. Read them, meditate on them and, most of all,
practice them. Simply memorizing them would be utterly useless. Each of
you is to do her very utmost to keep them most diligently. This must be the
goal of your superior's vigilant zeal and the steadfast concern of all of you.
It is thus that you will enjoy peace of mind, stay on the path leading to
heaven, and become saints.

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I gladly take this timely occasion to urge you always to pray for the soul
of Father Dominic Pestarino. He was your first director and God's
instrument in laying your institute's foundation. His zeal and charity
certainly deserve our gratitude.
Pray too for one another that the Lord may help you persevere in your
vocation and make you worthy of great deeds for His greater glory. Pray
especially for your sisters who have already gone to distant lands of the
world and for those who are about to go, so that they may make Our Lord
known and loved. Pray, above all, for the Catholic Church, for the Pope,
bishops and priests. Pray for the Salesian Society, to which you are
affiliated. And do not forget me as I wish you every blessing.
May the Blessed Virgin protect and defend us in life and death, and may
Her powerful intercession obtain for us from Her Divine Son the
inestimable grace of being united again one day beneath Her mantle in
Heaven.
Fr. John Bosco
Divided into sixteen chapters, these rules basically matched the
rules of the Salesian Society whose Rector Major had jurisdiction
over the Institute of the Daughters of Mary, Help of Christians. To
grasp the spirit of the rule we present the salient features which are
not contained in the Salesian constitutions.
Several important virtues are proposed in Chapter 9 for the
novices to study and the sisters to practice.
1. Patient and zealous charity not only toward little children, but also
with young women.
2. Simplicity and modesty, interior and exterior spirit of mortification,
strict observance of poverty.
3. Subjection of mind and will; a willing, unquestioning acceptance of
advice, corrections, and duties.
4. Spirit of prayer in the prompt carrying out of practices of piety and in
keeping united with God, with complete trust in His providence.
Noteworthy is the second rule of Chapter 11 concerning the
sacraments:
[The sisters] shall go to confession every week. In telling their failings,
they should try to omit needless details and briefly, with candor and
humility, state their faults as though they were admitting them to Jesus
Christ. They should have that deep respect and trust for their confessor

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which befits one appointed by God to be their father, master and spiritual
guide. They are not to discuss matters proper to confession, still less their
confessor.
The Foreword to Chapter 11 on the vow of chastity has these
beautiful words:
The virtue of chastity must be most outstanding among the Daughters of
Mary, Help of Christians. First, their mission to instruct and guide souls
on the road to salvation is similar to that of the guardian angel and so calls
for a pure, angelic life. For this reason, virgins are called angels on earth.
Second, total loyalty to one's vocation demands complete internal and
external detachment from anything which does not lead to God.
The last chapter contains thirty general rules. Some are clearly
distinctive of the Daughters of Mary, Help of Christians.
9. Each sister should regard herself as the least of all, trying never to
avoid or decline to do the lowliest house chores which the superior may
assign to her in keeping with her physical strength and as she shall
prudently judge wise in the Lord.
10. The Daughters of Mary, Help of Christians shall always maintain a
cheerful attitude toward their sisters, laughing and joking, but always as
angels would do. In the presence of men, they shall always observe a
serious and dignified manner. When in town, they shall walk with edifying
composure and modesty, refraining from staring, acknowledging greetings
with a nod, and bowing to priests and religious.
11. Both in and out the community they will try to speak humbly,
without being opinionated, especially avoiding harsh, cutting, judgmental
or conceited speech concerning themselves or the good which God has
achieved through them, doing their individual and community tasks solely
for God's love. They shall not speak of their birth, age or wealth, should
they have been fortunate in that way before joining our Congregation.
They shall not raise their voice in conversation even during recreation
periods. When in the presence of men, they will be serious and grave in
speech. Ifthe person's social standing should be above their own-such as
clergymen, for example-respect for their position demands such
seriousness and gravity; if they are ordinary layfolk, seemly conduct and
good example require it.
12. Their entire dedication should shine through their way of dealing
with people by control of their eyes and of their whole person, as befits
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
church they shall show the greatest composure, kneeling upright and
genuflecting fully when passing before the Blessed Sacrament.
21. Every sister must be careful of her own health. When one does not
feel well, she shall herself inform her superior, without concealing or
exaggerating her ailment, so that she may receive the help she needs. In
time of illness she is to be docile to the infirmarian and the doctor so that
they may care for her as they believe best in the Lord. She shall endeavor
to be patient, resigned to God's will, enduring privations inseparable from
poverty, and always maintaining an unshaken spirit in the hands of that
God who is a loving Father both when He guards our health and when He
afflicts us with illness and pain. To strengthen them spiritually, Holy
Communion will be given to the sisters who are bedridden at least once a
week, according to the circumstances of their illness.
22. The sisters shall always endeavor to keep closely united in the
pleasant bond of charity. It Wff1ld be a shame if women who choose to
imitate Jesus Christ were to neglect that commandment which He so
insisted upon, even calling it His own precept. Over and above the
practice of mutual forbearance and impartial love, it is a rule that, should a
sister fail in charity to any sister, she shall apologize as soon as she has
regained her calm and realized her fault, certainly before retiring for the
night.
23. For a higher perfection of charity, every sister shall willingly
consider her sisters' well-being before her own; all shall at all times help
and support each other by showing their love and holy friendship. They
shall never give way to any feelings of jealousy of one another.
24. Let the sisters desire and effectively strive to do all the good they
can to others, seeking to help and serve the Lord Jesus Christ in the person
of His poor, especially by assisting, serving and comforting their sisters
who are ailing or are sorely tired, and by promoting the spiritual good of
the girls where they live.
27. Let them be most fervent in their practices of piety, which will help
them acquire that order of spirit which gently leads us to the full imitation
of Jesus Christ, our divine example, the Bridegroom of the faithful soul.
Mornese will forever shine in the annals of the Congregation
because the first Daughters of Mary, Help of Christians who
crossed into France, and those who voyaged to South America
blazing the path for their sisters to follow, all started there. In
September 1877 they went to Nice, and in October 1878 to Saint-
Cyr. As for South America, Don Bosco wrote to inform the Mother
General that any sister desiring to give herself to the foreign
missions to work with the Salesians and in their spirit for the

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salvation of souls, especially those of girls, should ask in writing
and he would review their applications and make a selection. Many
applied. Six were chosen15 and went to Rome with the third
Salesian missionary expedition [1877] to receive the Pope's
blessing. They then took the same ship with them and sailed to
Villa Colon to open a house there. A second group of ten sisters,
led by Sister Magdalene Martini, the first sister to be called
"Mother Provincial," sailed from Genoa on December 30, 1878.
Two of this second group stopped at Villa Colon, while the others
went on to Buenos Aires and opened a house at Almagro.
In September 1878, before the motherhouse was relocated to
Nizza Monferrato, other sisters left Mornese, assigned to the new
house at Chieri. The large building they were going to use had
belonged to the Bertinetti family, who had willed it to Don Bosco.
As a boy he had often gone there and had also taken his
examination. there for permission to don the clerical habit. In that
city the Daughters of Mary, Help of Christians opened a girls'
festive oratory, and this fulfilled a prediction of St. Joseph
Cottolengo, namely, that one day that house would be turned into a
convent. 16
When the time came to leave Mornese, there was no general
exodus. The first group of five arrived at Nizza on September 16,
1878, and were joyously welcomed by the local clergy and by Don
Bosco's benefactors. While setting up the residence for their sisters,
the Daughters also got busy attracting girls to catechism classes
and games.
After a thorough cleanup, the church was blessed on October 27
[1878]. The ceremony took place without any pomp, for reasons
which Don Bosco gave in a letter to Countess Mary Balbo,
daughter of Countess Corsi, on October 22: "This Sunday," he
wrote, "either personally or through Father Cagliero, Father
Lazzero and others, I'll explain why we do not dare make a fuss
about the celebration. Chiefly, the reason is that we have no
suitable place to receive distinguished guests or ecclesiastics. Then,
too, our funds are low and we cannot afford further expenses. I
1sAs a tribute to them, we list the names of these pioneer sisters: Sister Angela Vallese of
Lu, Superior; Sister Joan Borgna of Buenos Aires, Sister Angela Cassulo of Castelletto
d'Orba, Sister Angela De Negri of Mornese, Sister Theresa Gedda of Pecco (Turin), and
Sister Tessie Mazzarella Baroni of Mornese. [Author]
1sThis paragraph is a condensation. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
know that our good Mamma has helped us and will continue to do
so, but her loving sons must not abuse her goodness." 17
Four days after the church's blessing, a group of girls arrived
from Mornese; some were paying resident students at the sisters'
school, others were pupils who needed to attend school on a regular
basis. The rest of the girls remained at Mornese where they were
called "The Little Daughters." Later, both Daughters of Mary,
Help of Christians and postulants moved to Nizza in small groups.
When only a few were finally left at Mornese, Don Bosco asked
Mother General to leave also and formally establish the
motherhouse at Nizza. "By relocating their motherhouse in
Nizza," Father Cerruti stated in a speech, "the Daughters of Mary,
Help of Christians grafted fresh branches onto a glorious ancient
institution and restored, on a broader scale and in more timely
form, the traditions of a splendid past which has been temporarily
suspended." 18
17This paragraph is a condensation. [Editor]
16Ricordo de/le Jeste giubilari, Nizza Monferrato, Tipografia Croce, 1904, p. 14.
[Author]

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CHAPTER 8
Count Charles Cays
{QE shall continue to call the subject of this chapter
Count Cays, for so was he always known to Don Bosco and his
contemporaries, as well as to the older Salesians. Adjusting
perfectly to the utterly youthful family environment of the Oratory,
this elderly nobleman became the walking praise of Don Bosco and
of his works.
Charles Cays, count of Giletta and Caselette, was born [in Turin
on November 24, 1813] of a very ancient noble family of Nice. A
graduate of the prestigious Jesuit Carmine Lyceum, he obtained his
law degree at the University of Turin. He married in 1837 and had
a son, but his wife passed away in 1845; from then on he made
himself a father to the poor, taking special delight in teaching
catechism to homeless youngsters at the festive oratories of St.
Francis de Sales, St. Aloysius Gonzaga and the Guardian Angel.
He was one of several city noblemen who were won over to Don
Bosco's cause and worked under his direction in the physical and
spiritual care of the children of the working class. Like his parents
and grandparents, he enjoyed the favor of the royal family who
spent three months during the cholera epidemic of 1854 in his
castle at Caselette, a noted health spot at the foot ofthe Alps. From
1857 to 1860 he also served in the sixth legislative session of the
sub-Alpine parliament and there eloquently championed sound
principles and Church rights. As politics became increasingly anti-
Catholic, he retired to private life and devoted his time solely to
charitable and religious works. He visited the sick at home and in
hospitals, assisted derelicts, taught youngsters catechism, es-
tablished and directed chapters of the St. Vincent de Paul Society
in Turin and its suburbs, promoted good publications and was
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
always foremost when good could be done or evil prevented. All
this he did as a widower within his own family. Not that it spared
him police harassment, for in 1862, like Don Bosco1 and other
prominent citizens, he was subjected to an embarrassing house
search which only proved how dedicated this saintly man was to
works of charity. Still, he felt it his duty to defend family honor by
writing and publishing an account of this indignity. It is a document
that brings to light his noble, sterling character.2
About 1877, a deep-seated desire for religious life asserted itself
anew. We believe that Don Bosco was referring to Count Cays
when he wrote in a memo of April 4, 1877: "I have prayed much
for the gentleman of our acquaintance, and the thought which
persists in my mind is that he would do a lot of good as a priest. You
know him better than I. What do you think?" The count's vague
aspirations finally focused on the Salesian Congregation, and so the
following morith he opened his heart to Don Bosco, in whom he had
always placed unlimited trust. Their conversation was published in
Count Cays' obituary3 and must be held as substantially authentic,
for there is no doubt that it was known and edited by Don Bosco,
who never sent his Salesians annual biographical material on their
deceased confreres without first reading and when necessary
correcting it. [Substantially, the conversation went along these
lines:]
"This is all very well, Count, but are you aware of what it means to
become a religious? One has to give up wealth, titles, conveniences and all
worldly matters.''
"I have thought about it and its demands for a long time," the count
answered. "Besides, I have experienced that riches, honors and worldly
delights cannot satisfy my heart's yearnings nor will they at the hour of
death."
"But you are accustomed to many comforts at home, and you won't
have them in a religious house. You will not want for essential things, but I
must tell you very frankly that you will miss very many things which you
now enjoy in the way of food, clothing, rest, and so on."
1See Vol. VI, pp. 316-329, 331f. [Editor]
2 Una perquisizione, ossia le Franchigie costituzionali sotto ii Ministero Ricasoli [A
House Search, or Constitutional Rights under the Ricasoli Ministry of the Interior] by Count
Charles Cays of Giletta and Caselette. Torino, Speirani, 1862. [Author]
3Biograjie dei Salesiani defunti nel 1882 [Biographies of Deceased Salesians in 1882],
pp. 11-12, Tipografia Salesiana, Sampierdarena. [Author]

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""True, but I also know that a lot of people have done without so many
creature comforts and pleasures, and still do. With God's help, I hope to
do the same."
"But you are master of your own home, while in a religious community
you will have to obey like a simple servant. Have you thought of that?"
"Yes, and I am convinced that when my life's course is over I shall find
more comfort in having obeyed than in having given orders."
"Excuse me if I raise another objection, Count. You are no longer a
young man, and I wonder if you could physically hold up under our rules."
"True," the count replied with some emotion after a moment's
reflection. "I am not young. I am deeply grieved to offer God only the
leftovers of my life. Still I am cheered by the realization that I am not yet
decrepit or senile. I am sixty-four but am in excellent health, and so I can
reasonably believe that I shall be able to adapt to community life. At least
I don't think it unwise to make a try."
Seeing the count's firm determination and knowing his virtue,
Don Bosco might have summarily seconded his holy intentions and
promised to accept him as a Salesian, but he did not want to give
even the semblance of rushing matters. Therefore, as the novena to
Mary, Help of Christians was about to start, he suggested that
Count Cays make the novena and spend a few days in reflection
and prayer for God's enightenment.
Don Bosco was not in principle opposed to admitting adults or
noblemen into the Congregation, but in those early years he was
very much concerned that its membership be homogeneous, and the
thought that eventually they might be admitted made him rather
uneasy. Apropos of this, Father Barberis' chronicle, under the
dateline of May 17, 1876, has recorded a very important
conversation he had with Don Bosco.
All other congregations-Don Bosco remarked-were bolstered at their
start by highly educated and talented individuals who joined and assisted
their founder, thus becoming co-founders. Not so with us. Our first
Salesians were all pupils of mine. This has put a weighty, relentless burden
on me for some thirty years, but it is a blessing because, all being formed
by me, they were imbued with my principles and methods. In other
congregations, the founder's assistants eventually and unavoidably
brought in some differences which ultimately proved fatal to their
congregation. Being adults and set in their ways, they could not normally
be expected to shed the old Adam completely. Thus far no aristocrats or

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
men of vast wealth or scholars have entered our Congregation, so that
everything we have learned and accomplished has been of our own doing.
One who has not given serious thought to the nature of a congregation or
religious order cannot appreciate the importance of this viewpoint, but let
one investigate the causes of the growth and decline of religious orders or
the source of the splits which plagued so many of them, and he will find
that it happened because there was no homogeneity from the very start.
It would seem that Divine Providence had prepared an
extraordinary happening as a revelation of God's will for the very
moment Count Cays was to make a decision. His spiritual retreat
was over, and the novena to honor Mary, Help of Christians was
nearing its end. As agreed, he was to open his heart to Don Bosco
on the eve of the feast. Some doubts still lingered in his mind. That
morning Don Bosco's waiting room was crowded. Count Cays sat,
waiting his turn, when a woman who lived in the city walked in, half
dragging and half carrying her eleven-year-old daughter, Josephine
Longhi. The child had been terribly frightened by threats made to
her, and she had gone into convulsions, losing her speech and the
use of her right hand which had become paralyzed. Neither
treatment nor prayer had brought about any improvement. The girl
had not uttered a single word for a whole month and was now
beginning to show signs of mental derangement. Hearing of the
wonders wrought by Mary, Help of Christians through Don Bosco,
Josephine's mother brought her to receive his blessing. After
waiting for nearly an hour, the poor woman wiped the perspiration
from her daughter's face and, taking her arm, made ready to leave.
Father Berto, Don Bosco's secretary, asked her what was wrong.
She answered that it was getting late, and considering the line of
people ahead of her, it was too hard for her daughter to wait much
longer. Some people stood up to see the girl and, realizing her
pitiful condition, unanimously agreed to let her go in ahead ofthem.
The one most anxious to obtain this agreement was Count Cays,
who followed her with his eyes as she entered Don Bosco's room,
saying to himself, If that girl comes out cured, it will be a proof
that Our Lady wants me to become a Salesian, and I shall put
aside all doubts and fears.
While he was mulling over this decision, the girl's mother sat her
child down on a sofa in Don Bosco's office and explained her pitiful
case, concluding that her only hope now rested on God's mercy and

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the intercession of the Blessed Virgin Mary. Would Don Bosco
give the girl his blessing? He urged the woman to put her trust in the
Madonna. Bidding the young invalid to kneel, he blessed her and
told her to make the Sign of the Cross. She started to do so with her
left hand, but he stopped her.
"Use your right hand!" he said.
"She cannot," her mother objected.
"Let her try. Come now, use your right hand!" The girl quickly
obeyed.
"Good," Don Bosco said. "You did that well, but you did not
say the words. Do it over and repeat with me: 'In the name of the
Father and of the Son and of the Holy Spirit. Amen.' "
Her tongue was loosened. She who had been speechless for a
month could now talk. Ecstatic with joy, she exclaimed, "Oh,
Mamma, the Madonna has cured me." With a shriek the mother
burst into tears.
But would the girl now be able to stand and walk too? Pacing up
and down the room with confidence, she dispelled all doubts and,
unable to contain her joy, opened the door. With eloquence beyond
her years, she told the bystanders all that had happened. All were
deeply moved. Mother and daughter then went to the church to
thank Mary, Help of Christians.
Count Cays had no further doubts about his vocation. When his
turn came to see Don Bosco, he told him of the proof he had asked
of God and its fulfillment. "If you will take me, I want to be a
Salesian.''
"You are welcome," Don Bosco replied.
"When can I come?"
"Whenever you wish."
"I'd like to come tomorrow, the feast of Mary, Help of Christians
and my fortieth wedding anniversary, but since I must still conclude
some business, I will come on the 26th, if it's all right with you."
"I have no objection. The 26th is the feast of St. Philip Neri. I
hope that he who was so devoted to the Madonna will obtain for
you the grace of perseverance."
Count Cays kept his word. In the interests of truth, we must
admit that he fought a formidable battle during the first twenty-four
hours, particularly through the night. The change in lifestyle
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Would he not be wise to pull back with dignity then and there,
rather than be forced to leave later on to the shock of many who
knew him and to the hurt of the Salesian Congregation?
Fortunately he kept no secrets from Don Bosco and the next day
opened his heart to him. Aware of the count's bitter trial, Don
Bosco, who had previously restrained him, now urged him to stand
firm in his decision. Buoyed up by Don Bosco's words about initial
difficulties and the valid signs of his vocation, the count replied,
"You are right. I did not see it that way. I let myself be upset
without reason."
"Let us do this," Don Bosco advised. "Be more concerned about
God's unfailing help than your difficulties. Try our life for a couple
of weeks. In the meantime, we will pray. If the Lord does not wish
you to continue in this life, I hope that He will let you know in one
way or another.''
His misgivings allayed, the count was assailed by a doubt: Was
the girl's cure permanent or momentary? One morning, while
passing through the sacristy into the Church, he saw her. She had
come with her parents to make an offering. She was walking with
full confidence, her cheeks aglow. She was in perfect health. Such
an encounter was surely the deed of Providence.
From then on Count Cay's determination was never again to be
shaken. His innate dignity, his integrated, strong and well-tested
character, and his enlightened faith, practiced for so many years in
such manly fashion, made him a Salesian of unbreakable mettle.
Without ado he quickly gave up his custom of sleeping late and
followed the community timetable. His bedroom was a plain,
homey attic apartment, with a dormer providing the sunlight and
ventilation, the kind of room which Turin called the shelter of the
poor. Today [1932] these attic rooms are occupied by the Oratory
domestics. Since it had no heating in winter, Count Cays would
wrap himself in a green woolen army blanket taken from his bed to
keep warm through the day. He ate the food served to the
community, forgetting his former home comforts, and was satisfied
with the humble fare so simply prepared. At times his efforts to
swallow the meal being served were noticed by his superiors, and
they sought to have something better prepared for him, but he
rejected all special treatment. In addition, since the novices had a
separate dining room, he left Don Bosco's company, dear as it was

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to him, after a day or so to join his fellow novices. Friends who
knew of his poor health could not understand his endurance. Baron
Charles Bianco of Barbanfa used to say that he thought it a miracle.
"His whole life," Father Vespignani wrote,4 "was spent in study,
prayer, and friendly talk with his confreres, with no mention ever of
his noble lineage or worldly wealth."
He was vested with the clerical garb by Don Bosco at Lanzo on
September 18, 1877, but he had already begun his theology studies
three months before5 under Father Vespignani, who, in spite of his
having but recently become a Salesian, was assigned that task by
Father Rua in appreciation of his well-rounded knowledge of
theology. Count Cays himself, of course, was already well read in
religious topics, since he had strongly concentrated on apologetics
so as to discharge with honor his duties as a Catholic
representative in the anticlerical sub-Alpine parliament. He wrote
fluent Latin prose. That same year, in fact, on Don Bosco's name
day he had_presented him with a precious crucifix, an heirloom of
Blessed Cafasso,6 and had accompanied the gift with an original
epigram in Latin couplets. So earnestly did he apply himself to the
study of theology that without any hesitation he would recite his
lessons in Latin. His preciseness for explanations kept his teacher
constantly alert and convinced him of his pupil's vast reading in
Holy Scripture. It was no surprise that Father Rua, after careful
scrutiny, presented him to Don Bosco for holy orders soon after his
perpetual profession and even before the end of 1877.
Don Bosco had decided to let him take his vows on the feast of
the Immaculate Conception by shortening his novitiate to the bare
minimum; this would enable him to receive tonsure and minor
orders by Christmas. Pius IX, aware of Don Bosco's great
prudence, had generously given him free rein in the interior
governance of the Congregation-a permission which he quietly
availed himself of but never appealed to in self-defense when
controversies occasionally arose. His council members, of course,
4 Ibid., p. 87. [Author]
50n September 9 [1877] Don Bosco wrote to Father Margotti [editor and publisher of
Unita Cattolica]: "Yesterday Count Cays donned the clerical habit here inn Lanzo. I hope to
make a model Salesian of him. Every week he studies a new theological treatise in its
entirety." [Author]
6Now St. Joseph Cafasso. He was canonized by Pope Pius XII in 1947. For further
information see the Indexes of preceding volumes. [Editor]

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knew of it, and naturally such authorization would end with Pius
IX's death.
On November 14, forty days in advance, as Archbishop
Gastaldi had ruled, Father Rua wrote to the archbishop and
requested that he graciously ordain Count Cays and two other
candidates on Ember Saturday, December 22, adding the
information that the count would pronounce his vows on December
8. Ignoring Father Rua, the archbishop replied7 directly to the
count as follows:
I shall admit you to tonsure and minor orders on the given date,
provided that you deposit the required ecclesiastical patrimony with this
chancery. I cannot consider your vows valid if made before the period
prescribed by the Salesian constitutions expires, unless you have been
granted permission by a papal rescript or at least a letter from the Sacred
Congregation of Bishops and Regulars. This letter must be submitted for
my inspection. Having known you and your qualifications since 1829, I
am not requesting the testimonial letters prescribed by the papal decree of
January 25, 1848. I consider this requirement fulfilled. In all conscience,
however, I cannot act otherwise in respect to holy orders than in the way
stated above.
Once this obstacle had been removed as requested, the
archbishop informed Count Cays on November 23 that he would
ordain him and the other two Salesians. Then, in an abrupt about-
face, he wrote again on the following day to state that he would not
ordain the two clerics. Regardless, both clerics reported at the
chancery on December 6 to inquire if they would be allowed to take
the required examination. The archbishop, who then was convinced
that Don Bosco was behind a certain anonymous letter which we
shall mention later, gave them a negative reply through a chancery
official. When Count Cays reported to the chancery that same day,
he was told that he would be admitted alone. In chagrin and
surprise the count repeatedly declared that he was a Salesian like
the other two and intended to remain so to his death. Feeling that
this was not enough, he took the matter up with Don Bosco and
then wrote the following letter:
71..etter of November 14, 1877. [Author]

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Your Excellency:
December 7, 1877
Three Salesians petitioned Your Excellency for admission to orders:
two for the sub-diaconate, and I for minor orders. However, only I
received a favorable reply. I am most grateful to Your Excellency, but I
also feel that I must fulfill another duty, painful as it is. Certainly it is not
my concern to inquire into your reasons for such contrasting treatment,
but I cannot help thinking of the very striking difference that exists
between me and the other two ordinands. The latter are perpetually
professed members of the Salesian Congregation whereas I am not. If this
was the determining factor in your decision, I feel that I must
conscientiously inform Your Excellency that tomorrow, the feast of the
Immaculate Conception, I too shall be privileged to take my vows as a
Salesian. Consequently, on the day of my ordination [December 22] I
shall not only be a Salesian in heart and soul, but also in fact. Since this
puts me on the same level as the other two ordinands, how can I alone
present myself for ordination if you have cause not to ordain the other two
Salesians at this time?
Although it is my most earnest desire not to delay achieving one of my
most cherished yearnings, I cannot overlook the fact that this yearning was
never distinct from my desire to become a member of the Salesian
Congregation, to which I have consecrated myself.
If even a shadow of doubt exists that this desire of mine will always be
my deepest aspiration in the time to come, I must, despite myself, forego
the honor of presenting myself for the forthcoming ordinations and leave
the fulfillment of this desire of mine in the hands of Our Lord and the Most
Blessed Virgin, Help of Christians.
As a member of this religious Congregation, I can do no less than share
my confreres' lot, and though this step pains me greatly, I still prefer it to
one which might make me seem ungrateful toward this loving Mother and
disdainful of my confreres.
I trust that Your Excellency will not fault this letter, for it is dictated by
my desire to open my heart completely to you as my ecclesiastical
superior, for whom I have always had and always shall have sincerest,
loving respect and deepest veneration.
Reverently kissing your ring, I am honored to remain,
Yours devotedly,
Charles Cays
Since this incident had aroused much talk in Turin, and since the
count's carefully-worded letter and high position merited con-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
sideration, Archbishop Gastaldi, lest his decision stir up accusations
of favoritism, immediately sent word that all three candidates
would be admitted to examinations. They did very well, and all
three were ordained by the archbishop.
At six in the evening of the feast of the Immaculate Conception,
Salesians, novices, students and artisans who wished to join the
Salesian Congregation gathered in the Church of St. Francis de
Sales for the triennial profession of three young clerics-Galavotti,
Bielli and Caligaris-and of the coadjutor brother Lisa; especially
they came for the perpetual profession of Count Cays, who had
financially helped Don Bosco to build that church in 1852 and had
been "prior"8 of the feast of St. Aloysius. This occasion offered
Don Bosco the opportunity of speaking on the wondrous ways of
Divine Providence.
I am delighted to be with you and to have the chance of speaking to you
on this feast of Mary Immaculate. We have just witnessed, among other
things done in Her honor, several religious professions, the most pleasing
gifts one can offer to God and His Most Holy Mother. This too fills me
with joy. The renunciation of your wills and your comforts, which a few of
you have made for love of Mary and Her Divine Son, has greatly enriched
this festal celebration. On my own part, even humanly speaking, I can do
no less than congratulate those who have just taken their vows.
One among them, by whom I have been especially moved, is Count
Cays. While this church was being built, he had already become a brother
to us, taking an interest in our work, helping us in our time of need, and
accepting the chairmanships of our festivities. Who would then have
thought that someday Count Cays would take the vows of poverty,
chastity and obedience in this very church, forsaking wealth and all worldly
comforts in order to embrace an austere life of self-denial and to become a
Salesian? Had anyone suggested this, he would have been thought to be
out of his mind. Neither he nor I could have then dreamed such a thing,
and yet what no one would have imagined did come to pass, thanks to
Divine Providence. In this very church, which he helped build and in which
he had consecrated himself to Our Lord by vow, renouncing all worldly
ambition and comfort, he will lead many youngsters to heaven. Divine
Providence wondrously brought this about, and I was glad to cooperate.
8 0riginally the "prior" was an officer of the St. Aloysius Sodality. (See Vol. III, p. 459)
Later on, this title was bestowed on any benefactor who agreed to be honorary chariman of a
certain celebration. He usually responded by treating the boys. [Editor]

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We must truly admit that the Lord's ways are unfathomable until He
chooses to show His will. Fortunate indeed are all-young or old, rich or
poor-who are chosen by God to fulfill His adorable will for His greater
glory and their own spiritual growth. Fortunate are those who, as soon as
they see His will, immediately embrace it and strive to follow it. Their
eternal salvation is assured.
Let me now address myself to all of you, my dear sons. It is the first
time, and it may be the last, during this school year for me to have the
chance to talk to you all together. During the profession service, a thought
came to me. The catechism tells us that God created us to know Him, to
love Him and serve Him in this life, and to be happy with Him forever in
heaven. How many lofty thoughts there are in these few words! How much
food for meditation for both learned and ignorant, rich and poor, fortunate
and unfortunate, indeed for everyone! We are all called upon to know, love
and serve God, but many things keep us from loving and serving Him as
we should: riches, passions, the devil. Really, very few in the world lead a
truly Christian and holy life. Yet, God makes it very clear that He wants
all of us to become saints. "It is God's will that you grow in holiness,"
writes St. Paul [1 Thess. 4, 3]. God gives us all we need to reach this goal.
It is up to us to cooperate.
Is there one powerful, effective means to eliminate obstacles? Instead of
facing a hundred, can we cut them down to ninety, sixty or even ten? Yes,
if we do what Our Lord suggests: "Go, sell your possessions ... and
follow Me" [Mt. 19, 21]. Become a religious! With a single blow. through
the vows of poverty, chastity and obedience, we can strike down our three
enemies.
How sharp is the contrast between the peace of mind enjoyed by those
who consecrate themselves to God and the inner turmoil tormenting those
who live in the world. The latter experience two thoughts struggling for
prominence in their minds, two loves striving to take over their hearts.
They think that they can be saved while enjoying the puny pleasures of this
world, and yet it is obvious that one can neither serve nor follow two
masters. Loving one inescapably means hating the other; serving one
means rejecting the other. The devil seeks to draw us with every possible
enticement. "Let us enjoy things that are real. .. let us crown ourselves
with roses before they wither," he tells .them [Wis. 2, 6. 8]. Our Lord,
instead says: "You shall love the Lord, your God, with all your heart, and
with all your soul, and with all your strength" [Dt. 6, 5]. He seeks us
totally for Himself. But no one can serve God and at the same time give
himself to this world's delights, that is, serve the devil. How attached men
are to their wealth! Yet it is written: "You cannot serve God and
mammon" [Mt. 6, 24]. Those who live in the world are caught between

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
these two powers. We must serve God, but our corrupt nature inclines us
toward vanity and concupiscence, and these we must utterly reject to
avoid eternal damnation. If we yield to the world and to the devil, our
conscience will torment us and rob us of our peace. We have no
alternative but to fight back undauntedly. This is the war which we must
wage in our lifetime on several fronts, beset as we are on all sides by
burning passion, vanity, pride, jealousy, greed and lure of wealth. These
are the thorns of which Our Divine Master spoke [cf. Mt. 13, 22]. To earn
them and hold on to them one must go through turmoil and anxiety.
Other difficulties are caused by being overly attached to parents,
relatives and friends, to our spiritual detriment because we forget God and
do not give Him first place in our lives. These interior conflicts never
cease, day or night. To help us in these continual bitter struggles and to
guard us from the devil's tricks and vexations, the Lord offers us a weapon
which will strengthen us and weaken our enemy. If you want to ward off
strife, He tells us, give up worldly comforts, sell what you have, follow
Me, and you will be rewarded a hundredfold in this life and enjoy
everlasting happiness in the next. This is what He told a Jewish young
man who asked Him how he could reach perfection. "If you seek
perfection, go, sell your possessions and give to the poor. You will then
have a treasure in heaven. Afterward come back and follow Me" [Mt.
19, 20-21]. In short, one has to give up whatever leads to conflict, break
off all relations with the enemies of his soul, and side with Our Divine
Savior by becoming a religious-the way of life that will assure us of peace
and security. Jesus Christ also told His apostles that if they wished to
abandon their trade and become fishers of men, they should give up their
possessions and follow Him. They had but little, yet Jesus wanted them to
abandon even that little. Anyone who honestly wants to belong to the Lord
must reject earthly things. That is the golden rule given us by Our Divine
Savior to enable us to attain our salvation.
But cannot one be saved while living in the world? Yes, but I must point
out that he will have to overcome many difficulties which would not exist
were he to leave the world and consecrate himself fully to God.
Some may object that even the world has its saints, genuine Christians
who observe God's laws as excellently as religious. True, but they still
have to face perils and difficulties in order to do a little good. For instance,
most of them find it quite hard to have time for prayer, whereas in a
religious congregation it is very easy to nourish one's soul spiritually
because such practices are mandatory and time is set aside for their
observance. How many Christians in the world have time for meditation?
Very few. And who can meditate with greater ease than a religious? In our
Congregation fortunately, we have time for daily mental prayer. If we

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want to meditate in a group, we rise at five in the morning and go to
church. That is all! It is hardly possible in the world. And as for private
meditation, one in the world cannot set a definite time because of visits
and dinner invitations which must be repaid in kind, other social and
financial obligations, household cares, chores and so on. As for early
rising, we know that people of the world get up at seven, eight, or even ten.
Not so long ago I called on a fine gentleman shortly after ten and was told
that he was still in bed. "What?" I exclaimed. "He isn't up yet? He must
have gone to bed very late."
"Yes, indeed. He usually dines at four, relaxes for a while and then goes
to the theatre or, occasionally, to a dance, and does not return till
midnight.''
I thought to myself: lfwe led such a life, when would we have timefor
meditation? We would have to do without it. If we take a close look at
how worldly people spend their day, we will see that daily they face
greater difficulties in doing good. Sometimes they really do mean to go to
Mass or visit the Blessed Sacrament, but they lack either time or
opportunity. So too with other devotional practices. In short, the world is
not the best place to grow in piety. Rather, it makes for extreme difficulty
in keeping God's commandments and it is a virtual impossibility to
practice the evangelical counsels. It is already a great achievement if one
can keep oneself in God's grace and not slip into the snares set by the devil
and the flesh.
Hence, a good Christian who really wants to play it safe has only one
course open to him: to flee these perils and join a religious congregation.
There he will live as in a fortress, fully protected from his enemies. But
God does not grant the singular gift of a religious vocation to everyone.
Fortunate are the chosen ones, as we are! That God has gathered us all
here is a clear sign that He wants us to serve Him. I assure you that you
will disarm your spiritual enemy by persevering in your vocation and
observing the rules. Furthermore, you will surely and safely pursue the
road to heaven, and, after being rewarded a hundredfold in this world, as
Our Savior promised, you will gain life eternal.
If people living in the world knew the peace and joy one enjoys in
religious life, they would all give up their pastimes, pleasures and riches
and scale the walls of religious orders so as to find the happiness sought in
vain elsewhere. We who experience this should make the best of our good
fortune. This is the great gift which God gives us when He calls us to
religious life. A treasure is ours for the taking. I say this to assure you of
your call from God. Rise to the occasion by meeting His expectations and
you will unfailingly experience the bliss of religious life.
You might wonder: Can Don Bosco really assure us that we have been
called to this life? I do not want to dwell in detail on the signs of a divine

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
call. But I believe that I can answer affirmatively. The very fact that we
are all together here is a sign of God's will. I repeat: observe the rules and
banish doubt.
But do not fool yourselves into thinking that just because you belong to a
religious congregation you can take your ease and be certain of your
salvation notwithstanding your attachment to earthly things, in your heart
at least. If any of you should seek to serve two masters he had better leave
the Congregation, for he will find no peace here. Whoever would take
religious vows and expect nothing but enjoyment would be a fool. Equally
foolish would be the religious to whom St. Bernard's words could be
applied: "They are content to be poor provided they want for nothing." If
such a one is among us, let him discard such a notion because it is an awful
blunder. The religious life is not a bed of roses! Just the opposite-it is
thorns! But who among us would want a crown of roses while Jesus is
crowned with thorns? Occasionally, humility, obedience, mortification
and work have their thorns, but who does not know that the road to heaven
is narrow and thorny? However, I must add that one is not to think that
religious life is all thorns. At first it's thorns, but, later, it's roses. True, it
demands constant work, self-sacrifice and self-denial, but these hardships
bring greater blessings and supreme contentment as we realize that we are
serving so generous and so good a master. True, our reward is in heaven,
as St. Paul says, but even here on earth a sacrifice for God is repaid a
hundredfold. We must offer Him everything we do, even the reward of our
labors. Let it all be for His glory! When we are weary, the Lord will
comfort us in rest, and our confreres will hearten us. When the devil
tempts us, we shall not be carried away by his blandishments, but shall
defend ourselves with powerful weapons which the Lord Himself will
provide to us.
As for the hundredfold reward promised by Our Lord to religious in this
life, we shall find it mostly in the peace, trust and solace in our last
moments. God keeps His word; His promise of eternal life surpasses
everything.
All of us, my Salesians, will reach it if we treasure the gift of our
vocation, observe our rules and always keep ourselves under the
protection of the Blessed Virgin Mary, who is so willing to help us.
The religious profession of Count Cays before the completion of
his novitiate period broke out into a sad squabble the following
year. We will touch only on the highlights. Archbishop Gastaldi
reported to the Holy See that Count Cays had been admitted to
perpetual vows before completing his novitiate. Naturally, the new
prefect of the Sacred Congregation of Bishops and Regulars,

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Cardinal Ferrieri, sought an explanation from Don Bosco. He
replied [on June 18, 1878], citing the canonical reasons which he
thought fully justified his action, sustaining them by the authority of
a noted and eminently respected canonist [Marie-Dominique
Bouix].9 Don Bosco closed his letter as follows:
Your Eminence:
Turin, June 18, 1878
... This case is exceptional because it concerns a man highly renowned
for piety, talent and knowledge. His life has been long and active in God's
service. He holds degrees in both civil and canon law and is well read in
dogmatic and moral theology. As a member of the Sardinian Parliament,
he gave eloquent proof of being a scholar and a courageous Christian with
his friend, Count Solaro della Margherita. He was also president of the
Turin chapter of the St. Vincent de Paul Society. Though noble by birth
and wealthy, at the mature age of sixty-five he renounced life's comforts
and experienced religious life for several months before starting his
novitiate in preparation for his formal admission in the Salesian
motherhouse.
All these credentials preclude any doubt of his excellent qualifications,
his mature judgment, his firm resolve, and the good he is capable of doing
for our Congregation and for the Church. In fact, the reason for the
aforesaid dispensation was not only to reward a man for such a singular
example of virtue and holy resolve, but also to enable him to meet as soon
as possible the many needs which Divine Providence has called upon our
young Congregation to satisfy. As proof of all this, I cite the authority of
Archbishop Gastaldi of Turin who, in a letter addressed to the novice, saw
fit to give him a sign of his esteem by personally dispensing him from
submitting requisite testimonial letters for licit admission to tonsure and
minor orders.
I fully trust that I have justified my course of action. However, I
dutifully declare that I am always ready to observe any law or
prescriptions which the Sacred Congregation of Bishops and Regulars
may enjoin for my guidance and the proper government of the Salesian
Congregation.
Most gratefully yours,
Fr. John Bosco
9 Marie-Dominique Bouix (1808-1870), author of many books on canon law, joined the
Society of Jesus in 1825, but for health reasons had to leave it in 1842 and was incardinated
in the archdiocese of Paris. In 1870 the bishop of Montaubon asked him to serve as his
theologian at the Vatican Ecumenical Council. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
These explanations were not received favorably. The cardinal
replied on June 25, 1878, stating that in matters of vows the
Salesian Constitutions had to be observed. His letter was
forwarded officially to Don Bosco on July 7 by Father Constantine
Leonori, who had now been for some time Don Bosco's advocate
with the Sacred Roman Congregations.10
However, Don Bosco's letter of June 18 had not said everything.
When objections to the validity of the imminent religious profession
of Count Cays were first raised in Turin in November 1877, Don
Bosco had consulted one of the curia cardinals-most probably
Cardinal Berardi, Don Bosco's confidential counselor in the most
important matters-and asked him to mention this question to the
Holy Father. The Pope had no objection to what Don Bosco had
seen fit to do, but could do nothing more. On several occasions we
have reminded the reader that Pius IX, greatly trusting Don
Bosco's prudence, had orally granted to him very ample faculties
for the internal running of the Salesian Congregation. Prudently
indeed did Don Bosco avail himself of this sovereign generosity,
and even more prudently did he speak of it. After very humbly
clarifying his reasons for his action, he requested a validation.
Your Eminence:
July 17, 1878
On the 8th of this month, I received your esteemed letter inviting me to
request the validation of Count Cays' religious profession which he made
before the end of his novitiate year or, as our constitutions put it, before his
second trial period expired.
Not as a rebuttal, but only as a favor, in homage to the Holy See and for
the good name of the Salesian Congregation of which I am the superior, I
simply ask to be allowed to restate the reasons which prompted me to
allow this exemption, as I explained at greater length in my previous letter.
I. Esteemed canonists, such as Bouix and Ferraris, state that the
Tridentine decree concerning a full year of novitiate applies only to
religious orders which have solemn vows, but not to religious
1owe do not know exactly the date and the reasons which prompted Don Bosco to
relinquish the services of Attorney Menghini and turn to Attorney Leonori. Doubtless, some
very delicate motives must have induced him to do so. As we have already seen, Menghini
handled also the legal matters of Archbishop Gastaldi; unavoidably, this could have caused a
conflict of interest to both the lawyer and his two clients. There is no further mention of him
in Don Bosco's correspondence. [Author]

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congregations with simple vows, whose superiors may therefore for grave
reasons dispense novices from part of that trial period.
2. Despite this, anxious to be sure of my course of action, I asked an
eminent cardinal to mention this matter to the Holy Father. The cardinal's
reply was that I could quite tranquilly grant the exemption, basing myself
on the competence of those authors and the authoritative word of His
Holiness.
Since this was an isolated case restricted to domestic matters of the
Salesian Congregation, I did not apply for a rescript.
Having explained my reasons for my action, I now humbly beg pardon
for my involuntary error and request the necessary validation.
Let me point out that, Count Cays' prescribed period of novitiate having
expired some months ago, I wiH have him repeat the formula of religious
profession and observe any additional formality prescribed by Your
Eminence.
I am deeply honored to remain,
Very humbly yours,
Fr. John Bosco
It would certainly have been wise for Don Bosco to protect
himself with a papal rescript to produce when needed, but he had
not considered it necessary, both because Count Cays had
deposited with the Turin chancery the patrimony needed for holy
orders and was actually receiving them as planned, and also
because he hardly thought that the case would wind up in a tribunal
of the Holy See. Hence Pius IX's death deprived him of a most
valid defense.
On July 29 [1878), Cardinal Ferrieri replied that he need only
ask that Count Cays' novitiate and profession be validated and that
the letter send a written statement to declare that he too was
petitioning for it.
To tell Count Cays then and there of this legal hassle would only
have upset him and made him think that his superiors had
misconstrued Church law. This would have wrecked the peace of
mind he needed to prepare for his forthcoming priestly ordination.
We would add that one reason for advancing his religious
profession had been the need to free him from the pain of an inner
turmoil, and this in fact had ceased. Weighing these circumstances,
Don Bosco thought it best to let the matter ride and await a
propitious moment, all the more so because Cardinal Ferrieri had

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
set no date for carrying out his instructions. Then came summer
and with it a slowdown in the activities of the Holy See's
congregations. Count Cays was thus able to say his first Mass
peacefully and even accompany Father Rua to Paris to handle
some important business for the Salesian Congregation, to be
described later. On his return he was in a proper frame of mind to
receive the unexpected news with calm. When told what he was to
do, fully grasping the nature and meaning of the situation, he
petitioned Pope Leo XIII as follows:
Father Charles Cays, a Salesian in Turin, respectfully informs Your
Holiness that he has been notified of the irregularity of his religious
profession because of non-conformity to the prescriptions of the aforesaid
Salesian Congregation's constitutions. He therefore humbly implores your
kind validation, declaring his steadfast intention to remain in the Salesian
Congregtion and his readiness to renew his perpetual religious profession.
On December 12, Attorney Leonori sent a rescript11 enjoining
Count Cays to spend a full month in the novitiate in the care of the
novice master, and then to renew his perpetual vows in keeping
with the constitutions. With wondrous simplicity the good religious
once more ate his meals with the novices, sharing their life, and
then privately renewed his perpetual profession to Don Bosco. And
thus the misunderstanding came to an end.
As we said before, none of this kept Count Cays from receiving
the sub-diaconate from Bishop Salvai of Alessandria on April 15,
1878, and the diaconate from Archbishop Gastaldi on June 15.
Finally, on September 20, the archbishop ordained him a priest in
the cathedral, in the presence of the nobility, his relatives, friends
and acquaintances and a huge -throng. The newly ordained priest
could have solemnly celebrated his first Mass in Turin, but this
would only have unduly interfered with his piety. Hence, without
fanfare of any kind, he went with his son to Sampierdarena and
there celebrated High Mass in the church of St. Vincent's Hospice.
Aglow with fervor, he made an unforgettable slip. Instead of
11In the letter accompanying the rescript, Attorney Leonori wrote: "I shall call on
Cardinal Oreglia tomorrow and shall tell him everything." This makes us reasonably assume
that Cardinal Oreglia was of the same opinion as Don Bosco. [Author]

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imparting the final blessing in the usual way, he intoned it in a loud
clear voice as a bishop does.
Don Bosco, who was at Sampierdarena to preside at the annual
spiritual retreat, assisted the new priest at the altar. Afterward,
while the latter was saying his thanksgiving prayers, he wrote to
Attorney [Alphonsus] Fortis in Turin, who was then anxious to
follow Count Cays' example and become a Salesian. Don Bosco
had known him as a youngster, having been a dear friend of his
father. In his letter he addressed him as professor because he had
asked him to teach philosophy to the Oratory clerics.
Sampierdarena, September 22, 1878
My dear Professor Alphonsus,
Count Cays has just celebrated his first Mass, and I write you a few
lines while he is making his thanksgiving.
The spiritual retreat at Lanzo starts on Wednesday. I shall be waiting
for you, even if I have to come and fetch you myself.
I shall kill two birds with one stone if our dear Richard,12 who not only
wants to become good but also hopes to perform miracles-that's my wish
too-will come with you.
I hope that Papa is in good health. I hesitate to invite him, but should he
come along to Lanzo, we shall all celebrate and he will be in good hands. I
pray daily that God will grant him a long, happy life.
May God bless us all. Give my regards to Mamma and to Richard and
please pray for me.
Yours affectionately in Jesus Christ,
Fr. John Bosco
P.S. I shall be back in Turin tomorrow.
Having become a priest, Father Cays for the rest of his life daily
prayed for three favors of the Blessed Virgin: that he die with Don
Bosco at his side, that he be able to bless the members of his own
family so that they might persevere in the faith of their fathers, and
that he not have to suffer much in his last hours, for he claimed to
have little patience.
Prayerful, humble, obedient, mortified and most charitable, he
edified his brother Salesians for only five more years. On October 4,
12The younger brother of Alphonsus. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
1882 the Lord summoned him to Himself. He died at the Oratory,
assisted by Father Rua, to whom Don Bosco entrusted him during
the last two days of his life since he himself was expected to be at
San Benigno to close the spiritual retreat. Father Cays generously
offered this sacrifice to God. Father Rua, beloved by Don Bosco,
worthily represented his spiritual father also in assisting the dying.
In fact, the common belief at the Oratory was that Father Rua had
a special charism for this gentle ministry.
To the very end, Father Cays' actions and words were a sublime
manifestation of faith, hope and charity and a steadfast demonstra-
tion of his sincere love of religious life. In his many talks with
Father Rua, he often grieved that in his last few months he was
unable to observe all the rules, such as rising on time in the
morning. He thanked God for having mercifully spared him grave
physical pain. The last evening of his life he wholeheartedly blessed
his son and daughter-in-law. He died in the early hours of the day
marking the centenary of St. Francis of Assisi, as he himself had
predicted. Witnessing the peaceful death of Father Cays, Father
Rua commented publicly that the joy one experiences in dying
without fear more than makes up for the sacrifice of living without
worldly pleasures.

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CHAPTER 9
The First General Chapter
THE first general chapter of the Salesian Congregation
as prescribed by the Holy See was to be held three years after the
definitive approval of the constitutions, and thence subsequent
chapters were to be convoked every third year. This ruling
remained in effect till 1904.
Don Bosco had given a great deal of thought to this first general
chapter, but spoke of it only on April 21, 1877. "Since this is our
first general chapter," he said to some superiors, "and we must
send its proceedings to Rome, I want it to be as solemn as possible
It will give our Congregation a new look.... It will be a giant step!
How good it makes us feel to see that we are forging ahead year
after year."
He was then drawing up a thorough array of topics which he felt
had to be studied and voted upon by the assembly. "I want this
chapter to make history in our Congregation," he stated, "so that
by my death all our affairs will have been settled and organized."
Here the chronicler remarks: "It is amazing how Don Bosco, while
seemingly overlooking a lot of details and talking sparingly,
actually keeps an eye on everything, thinks, and, when the decisive
moment comes, has everything ready."
His main concern at that time was to pull his Congregation firmly
together and leave no major problems to his successor. Looking
upon this general chapter as his last major undertaking, he
somewhat laid aside all unrelated matters to dedicate himself
wholly to it. "Our main pursuit now," he declared, "must be to live
thoroughly by the rule. Up to now we have been content with
having things run smoothly, but we are still quite far from living
truly by the rule. It is easy to say that we live community life, but
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TIIE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
we have a long way to go to achieve it. Our rules are concise and it
would often take a lengthy commentary to show how even one word
is to be translated into action. Had I had the experience I now
possess when I first drafted those rules, I would have made them
even more compact, reducing them to as much as one-fifth of their
present length, because Rome endlessly scrutinizes every written
word before giving an approval; little attention is paid to the rest.
The Holy See is interested in the structure of our Congregation;
living our life is our responsibility. This is what our general chapter
has to concentrate on. Presently, many regulations have still been
unobserved and are even unknown. The chapter will have to
explain them in detail and prescribe how they are to be practiced.''
Upon completing his outline, Don Bosco had a sufficient number
of copies printed, and in July he mailed them to each director to
give every confrere a copy. All were asked to study the various
topics and send in their comments which would then be collected,
classified, and presented to the pertinent committees to be set up by
the general chapter. Don Bosco introduced the topics as follows:
Our constitutions, Chapter 6, Article 3, call for a general chapter to be
held every three years. It has authority to discuss and propose whatever
may benefit the individual confrere and the whole Congregation. Three
years ago our Congregation was definitively approved, and so our first
general chapter is ready to be called. Directors and prefects of all our
houses shall participate unless prevented by distance or some other good
reason. Since this is our first general chapter, all confreres must do their
very utmost to draw the maximum possible good from it for our
community. The chapter will be held at Lanzo before or after the spiritual
retreats. It will bring our constitutions down to actual practice. Therefore,
all directors and prefects, acting with their respective house chapters, must
acquaint themselves with the topics to be discussed in order to contribute
additional proposals and comments. Each director shall make the agenda
known to the members of this house chapter, give them the opportunity to
study it, and urge them to do so.
The prefects were invited as consultors to the chapter so as to
make the assembly as solemn as possible. However, since the
prefects would have to substitute for the directors, who would be
absent from their houses, Don Bosco decided to seek their advice in
matters within their competence when they came together for their

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spiritual retreat. Later in our narration, we shall list the members of
the general chapter.
The chapter's agenda was accompanied by a set of ground rules
which, approved and slightly amended, later served as a norm for
subsequent general chapters. The outline is very important to us
because it was drawn up by Don Bosco himself after several days'
serious study. Hence it is worthwhile to glean those items which
can help us understand our founder's views on vital problems of
religious life, all the more so because today copies of that outline
are hard to find. We will give headings and more meaningful
passages of all twenty-one paragraphs of this outline.
1. Community Life. Several questions arise from this basic
principle: "Community life is the bond which strengthens religious
institutes, preserving their fervor and fidelity to the rules. Without
community life things go awry."
2. Health and Health Care. Here again the source of what is
said is found in general norms and principles, now our sole concern.
"We must carefully guard our health and that of our confreres as a
priceless gift of God enabling us to accomplish much good for
ourselves and others. When candidates are accepted into the
Congregation, care must be taken that they are in good health.
References must be well based, and those who vote on the
candidate must be well informed. As a general rule they should not
vote to admit a candidate who cannot conform to community life
and carry out the work proper to our Society. After one's definitive
admission, all necessary health care should be given him, such as
sufficient sleep, moderate work and regular meals. No work should
be done after supper, but everyone should retire right after night
prayers. 1 Diligence in one's duties and fair distribution of work
according to one's strength, competence, inclinations and talents
are important aids to good health."
3. Studies. This topic centered on academic and theological
studies of the clerical students and their preparation in homiletics,
with nothing noteworthy to report.
4. Students' Curriculum. Some preliminary recommendations:
"Great concern that pupils be never idle, but also never overloaded
1 Supper was usually at 8 in the evening and, after a short recess, all gathered for night
prayers at 9:00. [Editor!

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
with school work. Teachers should reasonably push mediocre
pupils, who shall be given extra help in their respective classes."
Four additional suggestions "to be borne in mind" for scholastic
success are: "exact observance of the schedule; good discipline;
reasonably long weekly walks, uninterrupted by stops; few
holidays, seasoned with less strenuous studies."
5. Textbooks. As a general rule "our textbooks are to be
written or edited by our own confreres or by people known for
upright life and sound doctrine." He was also concerned that books
meant for prizes be carefully selected. "It is preferable," he wrote,
"to award good books which may be less liked by the receiver, than
those in popular demand which contain harmful principles or
teachings."
6. Salesians' Moral Living. The basic principle is: "Morality
is the foundation and safeguard of religious institutes. That one's
moral life be evident here and now is not enough, for it must have
been there before one enters our Congregation." Here, then, are
Don Bosco's criteria for admitting aspirants and novices. "Before
accepting an aspirant, information about his previous moral
conduct must be obtained from reliable sources. We may be lenient
in regard to intellectual attainments and fees, but relentless in the
applicant's moral qualities. Never, but never, is one to be accepted
if expelled on moral grounds from a boarding school, seminary or
other educational institution. Novices whose moral standing has
been questionable during their year of trial must not be admitted to
religious profession. Preferably, let a novice be dismissed. at the
first sign that his morals are not up to standard, as is the custom of
other religious congregations." As for professed confreres, Don
Bosco again stresses observance of the rules, obedience, practices
of piety and not going out without need.
7. Pupils' Moral Conduct. Of paramount importance is the
example given by the Salesians: "Pupils' morality will improve in
proportion to its brilliance in the Salesians. Boys take what they are
given and Salesians can never give to others what they do not
themselves possess. All should ponder these words well, and
directors should center their conferences upon them." Then
"observance of the timetable and punctuality in one's duty" will be
like "seeds of good morals" among our pupils. Additional sources
of spiritual graces and blessings are the Altar Boys' Society,

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sodalities, confession and Communion, triduums, novenas, spiritual
retreats and church services. Lastly "games," preferably those
calling for "physical skill," are also effective means; on the
contrary, games requiring "physical contact, fondling and kissing"
should be banned.
8. Clothing. No special rules, but Don Bosco's spirit is clearly
stated thus: ''Loving thoughtfulness is needed in carrying out these
directives. Superiors should make sure that all are provided with
suitable clothing and with whatever is needed to keep out the cold
and otherwise mitigate its rigor."
9. Thrift in Supplies. This is prefaced by two opportune
remarks. "In our livelihood we depend on Divine Providence which
has never yet failed us, and, trustfully, never shall. But we must do
our utmost to economize on all unnecessary expenses and use good
judgment in buying and selling."
10. Thrift in Lighting. Usual recommendations and remarks.
11. Thrift in the Kitchen and in the Use of Wood. One
recommendation stands out: "The prefect should daily check out
the kitchen to provide what is needed and to keep out unauthorized
persons.''
12. Thrift in Traveling. Usual observations [on the topic] and
additional ones concerning the mail.
13. Thrift in Maintenance and Building. Don Bosco remarks:
"Elegance and affectation in buildings, furnishings and provisions
leave a bad impression on those to whom we usually appeal for
charitable donations."
14. Respectfor Superiors. Predominant is this admonition: "All
in authority must set an example of obedience and respect for their
own superiors if they expect to be treated likewise.'' Amid routine
recommendations there is the repeated exhortation that every
Salesian write twice a year to the rector major "touching on health,
difficulties doing one's work and anything else concerning one's
physical and moral well-being." Such letters and replies "may be
read only by the writer [or addressee] or by those whom they
allow.''
15. Provinces. The general chapter is given three guidelines for
compiling a set of rules for provincials: the directors' monthly
written report; withdrawal of money from the houses and
budgeting; routine and official provincial visitations. Two concerns

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
are identified by Don Bosco as specifically pertaining to the
"authority" of provincials: "promoting the observance of our
rules" and "forestalling possible abuses."
16. Hospitality, Dinner Invitations. "Good manners and
courtesy to all." Dinner invitations "especially on days of
abstinence" may be offered "respectfully," but only "to persons of
simple tastes." Other recommendations are usual.
17. Traditional Devotions. This concerns "practices of piety
not prescribed by our rules." A practical norm is offered: "Every
director should keep alive the customs of the motherhouse, bearing
them in mind and carrying them out in his own house."
18. Personal Habits. Particular existing regulations are pointed
out.
19. Almsgiving. Main point: "Our constitutions do not allow
anyone to retain any amount of money without his superior's
permission. Hence, since our daily living is dependent upon Divine
Providence, we are in no position to give alms." The practical norm
is: "Nevertheless, in view of our social standing at the present day,
the director may allow priests to keep some change for alms in
cases of need, to avoid having a bad name and to forestall malicious
gossip." One final caution follows: "Alms are not to be given in
connection with confession, not even in the sacristy, since
misinterpretation could lead to problems which every religious
must painstakingly avoid."
20. Novices. The single main directive is that novices who have
not been admitted to religious profession, for serious reasons, at the
end of their probationary year are to be dismissed. Don Bosco cites
two reasons for such severity: "What a novice has not achieved
during his training period, he is not likely to achieve later on, and,
even if he did, his would be a momentary, unreliable effort....
Remaining in the Congregation would most likely cause ill-feelings
and discontent."
21. Vacations. In every case Don Bosco shows himself totally
~verse to vacations at home and with relatives, friends, or pupils.
He reiterates his well-known caution: "Experience has taught us
that such trips have always proved harmful. Occasionally one may
think he has benefited materially, but we have no shred of proof
that even one person ever derived spiritual benefit."
Shortly after sending out the outline, notice was given that the

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general chapter would convene at Lanzo on the afternoon of
September 5. The directors therefore met in Turin on that day and
set out together for Lanzo, where they gathered in the school chapel
at sunset and Don Bosco intoned the Veni, Creator. After the
hymn and the reading of Articles 3, 4, and 5 of Chapter 6 of the
rules, Don Bosco gave them the following brief address:
We now begin our first general chapter, which I declare officially
convened and opened. It is of extreme importance for our Congregation.
In a very particular way we are to examine our rules to see what we can do
to bring about uniform observance in all our existing houses and in those
which Divine Providence will enable us to open in the future. You all have
the printed copy of the outline which contains your own comments and the
suggestions which individual confreres sent in or will send in to be brought
to the chapter's attention. All that remains is that we convene in God's
name to deal with such matters as shall be put before us.
Our Divine Savior tells us in the Gospel that where two or three are
gathered in His name He will be there among them. Our sessions have no
other purpose than God's greater glory and the salvation of souls,
redeemed by the precious blood of Jesus Christ. And so we may trust that
the Lord will be in our midst and will personally lead our discussions to
His greater glory.
At this time we purpose to place this chapter under the special
protection of Mary Most Holy, who, as the help of Christians, cherishes
nothing more than to aid those who endeavor to love and serve Her Divine
Son and who come together for the specific purpose of drawing up
practical ways of directing as many persons as possible to strive for the
same end. Mary illumines the blind; let us plead that She will graciously
enlighten our untutored minds throughout the time of this chapter. St.
Francis de Sales, our patron, will also preside over our meetings and will
hopefully obtain the help we need from God to make our deliberations in
keeping with his spirit.
The one thing we must stress and keep without any reservations is the
strictest secrecy concerning all discussions held at these meetings until we
reach decisions and at the proper time make them known. These decisions
will be printed and sent for approval to the Holy See-our infallible guide
in these matters-after which they will be made public.
I earnestly wish that everything be done unhurriedly and conscientiously.
We are here for this purpose, so let us put aside all alien thoughts and
concentrate seriously on the agenda. If a few days are not enough, we shall
stay on as long as we have to. Our goal is to do a thorough job.
Now let us call upon Mary Most Holy's protection by singing the Ave

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
maris stella, which will be followed by Benediction of the Blessed
Sacrament. Then we shall move to the chapter hall and start our sessions.
Immediately after Benediction, they all gathered in the director's
office, which served as the chapter hall. We list here the names of
the chapter members and their consultants, with qualifications as
recorded in the minutes. Certain people in Turin at this time
unfortunately kept alive the distasteful notion that the Salesians
were just a crew of ignoramuses, good only at making noise. Don
Bosco therefore took great pains to list the academic degrees of the
chapter members and consultants, among whom were also non-
Salesians. The official directory follows:
1. Rev. John Bosco, founder and rector major of the Salesian
Congregation; author of many books, especially youth-oriented.
2. Rev. Michael Rua, prefect general, professor of rhetoric.
3. Rev. John Cagliero, catechist general, doctor of theology,
renowned conductor and composer, provincial of the Salesian houses of
South America.
4. Rev. Charles Ghivarello, financial administrator of the Congrega-
tion, instructor and inventor of equipment for the teaching of physics and
mechanics.
5. Rev. Celestine Durando, prefect general of studies, professor,
author of several literary works.
6. Rev. Joseph Lazzero, councilor of the superior chapter, director of
the motherhouse of the Salesian Congregation.
7. Rev. Anthony Sala, councilor of the superior chapter and
administrator of the motherhouse.
8. Rev. John Bonetti, director of the Salesian school at Bargo San
Martino, secondary school teacher, author of several literary works.
9. Rev. John Francesia, director of the Salesian school at Varazze,
doctor of literature, commentator of Dante's Divine Comedy.
10. Rev. Francis Cerruti, director of the Salesian school at Alassio,
doctor of literature, author of several secondary school textbooks.
11. Rev. John Lemoyne, director of the Salesian school at Lanzo,
theology licentiate, author of several books for youth and for adults.
12. Rev. Paul Albera, director of the St. Vincent's Hospice at
Sampierdarena, secondary school teacher.
13. Rev. Francis Dalmazzo, director of the Valsalice College, doctor of
literature.
14. Rev. Joseph Ronchail, director of St. Pierre's Hospice in Nice,
secondarv school teacher, French language instructor.

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15. Rev. James Costamagna, director of the Institute of the Daughters
of Mary, Help of Christians at Momese, conductor and composer.
16. Rev. Nicholas Cibrario, director of the schools of the Daughters of
Mary, Help of Christians at Torrione Vallecrosia (Ventimiglia).
17. Rev. Louis Guanella, director of the Salesian school and festive
oratory at Trinita near Mondovi.
18. Rev. Joseph Scappini, spiritual director of the Conceptionists in
Rome.
19. Rev. Joseph Monateri, director and teacher of the Salesian school
at Albano Laziale.
20. Rev. Joseph Daghero, doctor of literature and professor at the
seminary of Magliano Sabino.
21. Rev. Dominic Belmonte, professor of physics and natural history in
the Salesian lyceum at Alassio.
22. Rev. Julius Barberis, director of the novitiate, doctor of theology,
author of several literary works.
23. Rev. Joachim Berto, secretary to Don Bosco and archivist of the
Salesian Congregation.
The following consultants attended several sessions, particularly those
on finances: Rev. Joseph Leveratto, prefect of the school at Bargo San
Martino; Rev. Anthony Pagani, spiritual director of the seminary at
Magliano Sabino; Brother Joseph Rossi, general buyer of our houses; and
Count Charles Cays of Giletta and Caselette, now a priest, doctor of both
civil and canon law, former president of the Turin superior council of the
St. Vincent de Paul's Society, former member of the Sub-Alpine
Parliament. Other consultants were also present at different sessions.
Some directors had brought a confrere with them as a personal
consultor. At the session on finances, Brother Joseph Rossi, buyer
for the Oratory, came in from Turin.
There were two kinds of sessions: particular individual
committee meetings and general assemblies for all chapter
members. Don Bosco had managed to get two illustrious Jesuits for
a few general sessions: Father Secondo Franco, an authority in
ascetics, and Father John Baptist Rostagno, former professor of
canon law at the University of Louvain, both of whom always held
him in the highest esteem and veneration. He had conferred several
times with them before the chapter opened so as to plan things in
conformity with Church law and the customs of religious
congregations.
Twenty-six general sessions were held, all chaired by Don

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Bosco. The chapter members formed a semicircle around his table
with no particular seating order. Each meeting opened and closed
with customary ritual prayers.
At the first session, after the rules of a general chapter were read,
the members proceeded to elect Father Rua as a moderator, and
Father Barberis and Father Berto as secretaries. The moderator
was to enforce the chapter's rules, let individual committees know
in time when they were to present their reports, provide whatever
was needed and, all in all, be the one to tum to in any necessity.
One secretary was to record the minutes of each session, and the
other was to write up the deliberations reached by consensus.
After elections, committees were formed for an in-depth study of
each topic to be brought to the floor at the general sessions and,
whenever possible, to draft the final resolutions. Each committee
was assigned a chairman and chose one member to be its
spokesman and to present committee resolutions to the general
assembly.
Committee reports were to be presented in writing for greater
accuracy, time-saving and easier recording by the secretaries. Five
committees were formed at the first session, with three others
added later to study several matters which had not originally been
considered. Committee members and respective assignments were
as follows:
FIRST COMMITTEE. Admissions and Novitiate; Sacred Studies
and Preaching. Father Francesia, Father Lazzero, Father Costamagna
and Father Barberis. Chairman: Father Francesia.
SECOND COMMITTEE. School Curriculum, Publications and
Related Matters. Father Durando, Father Cerruti, Father Monateri and
Father Daghero. Chairman: Father Durando.
THIRD COMMITTEE. Community Life. Father Rua, Father
Ghivarello, Father Albera and Father Cibrario. Chairman: Father Rua.
FOURTH COMMITTEE. Morality and Related Topics. Father
Cagliero, Father Lemoyne, Father Ronchail and Father Dalmazzo.
Chairman: Father Cagliero.
FIFTH COMMITTEE. Finances. Father Bonetti, Father Belmonte,
Father Sala, Count Cays and, later, Father Leveratto. Chairman: Father
Bonetti.
SIXTH COMMITTEE. Provinces and Duties of Provincials.
Father Cagliero, Father Rua and Father Albera.

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SEVENTH COMMITTEE. The Daughters of Mary, Help of
Christians. Father Costamagna, Father Bonetti, Father Cerruti and
Father Albera.
EIGHTH COMMITTEE. Selecting Resolutions of Former Years,
Presenting Them to the General Chapterfor Approval, Integrating Them
into Proper Topics.
These preparatory steps took up the time allotted for the first
general session. When the day's agenda had been concluded, Don
Bosco asked Father Franco to address the assembly. He obliged
and dwelt on the topic of forming a Salesian consciousness.2 Don
Bosco then closed the session with this brief address:
This is our Congregation's first general chapter. Apart from the
regulations we have just read, we do not yet have particular norms and
customs to guide us. We shall proceed as best we can as to details, but
slowly and calmly, so that this chapter may become the prototype of future
ones.
True, we have very little time for this chapter, but many items on the
agenda have already stood the test of many years, and, besides, we do not
want to proceed scientifically by pre-determined rules. Rather, we intend
to keep attuned to earthly realities which touch us directly. Ifwe happen to
overlook some matters, let's not worry, for we will have time enough to
return to them on some other occasion. Let us concern ourselves
exclusively with practical matters, without referring to other books in our
work; let us concentrate on our outline, cutting out some articles,
rephrasing or adding others whenever advisable. Let us study our rules,
our school regulations, the circulars sent to our houses in former years,
and the deliberations taken at the general conferences of directors at
Lanzo and in Turin.
The value of this chapter lies in turning the theory of our rules into
practice. Therefore we are to make every effort to reach our goal of having
the rules uniformly practiced in each of our houses.
I remind you again that the most critical feature of our sessions-I
might say the most necessary-is unconditional secrecy with outsiders
and even with our confreres who are not chapter members, until
deliberations have been sent to Rome for approval. Be cautious too when
speaking together within earshot of others. Nearly every Congregation
mandates this secrecy and sanctions it by oath so that violators incur guilt.
2This detail is not recorded in the minutes, but we learned of it from Father [Joseph]
Vespignani, who, in tum, heard it from Father [PaulJ Albera. [Author!

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We have no such rule, but the fact that nearly all congregations have it
should impress us with the vital importance of secrecy.
During these days let us all exercise patience as we study our various
topics, even though things may not always run smoothly. After all, this is
our first general chapter and we have no time-tested norms to go by. Let us
hope that, since we have placed it under the special protection of Mary,
Help of Christians, it may, God willing, prove very beneficial to our
Congregation.
In the general sessions the committee reports presented by each
spokesman were the first items to be discussed. Once resolutions
were agreed upon by vote, they were drafted into articles which,
properly assembled, would later be sent to Rome as the chapter's
authentic acts. Resolutions were of two kinds: the first, purely
disciplinary, were intended to form the substance of a manual for
the Congregation's use; the second consisted of directives which
were to be added to the existing, approved rules. The first set
needed only the Holy See's routine authorization, whereas the
second required formal approval if it was to have binding force.
Most of the articles in the first set were published in 1878, and
since they can easily be found, we think it best not to encumber this
volume by incorporating them. Neither are the attendant discussions,
recorded in the minutes, important enough for us to give them much
space. Rather, we feel it more useful and pleasant to glean Don
Bosco's vibrant words from these old records which fortunately are
often verbatim transcripts. Passages of special note will be pointed
out.
2nd Session. COADJUTORS AND ARTISANS APPLYING
FOR THE PRIESTHOOD. PREACHING.
Ordinarily, anyone entering the [Salesian] Congregation as a
coadjutor was not to be admitted to the priesthood-a ruling which
other religious congregations followed inflexibly. But [it was agreed
at this session that] the decision to make an exception was reserved
exclusively to the rector major. As for trade school pupils wanting
to switch to academic courses so as to apply to the Salesian
Congregation as clerical students, the decision was left to the
school's director. "After all," Don Bosco commented, "if a boy is
morally and intellectually qualified, I think we should make it easy
for him to become a priest, especially since there is a scarcity

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nowadays." He himself had in fact reaped excellent results in such
instances; witness the case of our saintly Father Lago, a former
coadjutor. Trade school pupils switching to academic courses were
becoming more common every year. Mention was made of Fathers
Tamietti, Pavia, Rinaldi, Cassinis, Beauvoir and Davico.
Don Bosco's comments on preaching: "When possible, sermons
should be written; they are more effective that way for both the
congregation and the preacher, since the task of writing broadens
his knowledge. When a priest is rushed for a sermon, he can draw
from approved authors."
3rd Session. ORDER AND DISCIPLINE. MEMBERS
OF THE GENERAL CHAPTER.
We mention an incidental question which arose in this session
about the history of the rules, and precisely on who were the
rightful members of a general chapter. The rules of convoking a
general chapter to elect the rector major specified the director and
one perpetually professed member of each house, the latter to be
elected by the other professed members of that house. But no
mention was made about the composition of the chapters held
every third year. To fill this void, when Don Bosco had the rules
printed in Italian, he added a postil to Article 3, Chapter 6, reading:
"The general chapter comprises the members of the superior
chapter and the directors of our houses.'' This summary statement
did not invalidate the regulations for the election of the rector
major. The first general chapter approved the postil and broadened
it to include provincials.
Since this third session dealt with school matters, discipline was
also touched upon. Don Bosco's comments on this topic are very
important:
Two particular situations have hampered the smooth running of our
houses in the past:
1. Due to lack of personnel, the director was so badly overloaded with
work that he could not possibly run the house smoothly. This situation has
been gradually improving, though the operation is still not as smooth as it
should be. Our basic principle must be: let the director be a director, that
is, direct others in the course of their work. He should supervise and plan
without putting his own hand to the work. If he cannot find fully qualified
people for a certain task, let him be satisfied with the less qualified, but he
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
better. He must see to it that everyone carries out his duties, but must
involve himself in none of them, so as to give himself time to do what I fear ·
I have never adequately stressed. As far as possible, the director should go
through the whole house every day to see for himself whatever is going on.
He may just walk through some areas, saying nothing, but he should drop
in everywhere: kitchen, dining room, the wine cellar, dormitories and so
on. If he does this, abuses can never take root in the house, and many
vexing problems will be avoided.
2. [Years ago] we did not have hard and fast regulations. First we drew
up a set of regulations for apprentices who went to work in the city.
Gradually, as these regulations were effectively observed, we saw the
grave need to set up our own workshops and so we had to adapt the
regulations to this new situation. No sooner was this done than we felt it
necessary to house students as well; hence, there was a new revision. Then
we had to open separate secondary schools. Soon after, seminaries were
put in our care, and now we are being asked to establish agricultural
schools. These circumstances made it impossible for us to have a set of
detailed, permanent regulations, with the result that several matters, even
important ones, were overlooked. Now that things have settled well, let
everyone strive to do his work and to see to it that others do their share.
Then everything will run smoothly.
Many persons-very prominent people-have long been telling me that
I would achieve far more by not reaching out so much and consolidating
what we already have. I have been more aware than anyone else of the
problems and failings which stem from our grave scarcity of personnel,
caused by our spreading out into so many different fields. On the other
hand, so many souls were on the road to damnation, and no one appeared
to care! Then, also, I foresaw the disorders which would arise among us if
we were not constantly engaged in very absorbing work. So I felt that it
was better for us to continue as we had begun. It was also my intention to
please the Holy Father, with whom I had discussed this problem and who
encouraged me to go ahead, saying these precise words: "When you have
a good priest or cleric, thoroughly dependable and trustworthy, go ahead
and open a new house." When I pointed out that these circumstances
weakened discipline among the boys and they might become a bit unruly,
he replied, "You may not make novices out of them, but don't worry; you
will tum out good, God-fearing Christians!"
4th Session. SALESIAN COOPERATORS AND THE
"SALESIAN BULLETIN."
Much of this meeting dealt with the Association of Salesian
Cooperators (of which we have already spoken at length in Chapter

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IV of Volume XI) and with the Salesian Bulletin, which was to
become their official publication. We shall briefly summarize the
development of this periodical, soon to reach heights of popularity.
For some two years the Oratory Press first issued almost
monthly a newsletter entitled Bibliofilo Cattolico [The Catholic
Booklover] listing Salesian and non-Salesian publications of
particular interest to young people and to the clergy. So far [1932]
we have been unable to find a single copy, but it would seem not to
have been exclusively confined to book lists. In fact, the second
issue, dated August 1875, published the regulations for late
vocations which Don Bosco had just then compiled.3 This modest
newsletter lasted till August 1877, when it underwent a radical
transformation. With the double titie Bibliofilo Cattolico o
Bollettino Salesiano Mensuale [The Catholic Book/over or
Monthly Salesian Bulletin] its eight two-column pages dealt
mainly with Salesian news and communications, while books were
listed in an appendix. The series numbering not having been
changed, the first issue appeared as Volume 3, No. 5. Also, it was
no longer printed in Turin, but in Sampierdarena. This was an
expedient Don Bosco resorted to because the diocesan chancery of
Genoa did not raise difficulties for the imprimatur which the Turin
chancery did. The double title remained through December, and
the January 1878 issue was headed Bolletino Salesiano [Salesian
Bulletin]. The subscription price of three lire was voluntary. At first
Don Bosco acted personally as the editor because he wanted it to
have the orientation he intended; another reason was that then and
there he had no one else to do it for him. However he planned to
recall to the Oratory for this purpose Father John Bonetti, director
of the Borgo San Martino school.
It is a pleasure to hear our founder's words on this new venture.
On August 10, 1877, just after the first issue appeared, he told
Father [Julius] Barberis: "The Salesian Bulletin's aim is as much
as possible to publicize our activities and show them as they really
are. By winning popular good will for our works we shall obtain
people's help. In skillfully presenting our needs we can also suggest
varied ways of supporting our undertakings. This magazine will be
the mainstay of all our enterprises; if it fails, they fail with it. We
3See Vol. XI, p. 24. [Editor]

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have to work to get as many readers as possible by spreading it far
and wide and free of charge, convinced that our main benefit does
not lie in the three lire subscription. So, let's not insist on the price.
One benefactor's alms will often make up for everyone else."
The Salesian Bulletin was presented to the cooperators in a two-
page Foreword written by Don Bosco. We offer a summary: "The
cooperators' regulations call for a monthly publication to keep them
informed of projects achieved or in progress and so orient them to
their goals. That promise is now being kept. Therefore, it is now
possible for all to work with one mind and aim all efforts toward a
single goal-God's glory and the welfare of society. The Bulletin's
contents will be threefold: 1. Proposals of cooperators or their
directors for the members' general and particular welfare, with
practical norms for all. 2. Accounts of happenings which have
helped the members and may serve as models; these may include
edifying episodes, letters and news from missionaries, especially
Salesians. 3. Communiques, announcements, books, and maxims
which should be publicized."
Don Bosco then went on to describe the Salesian cooperator.
"The Salesian cooperators-he wrote-are people who wish to de-
vote themselves to works of mercy in a specific rather than general
way, in harmony with and in the spirit of the Congregation of St.
Francis de Sales." This means taking in destitute boys exposed to
immorality, catechizing them, keeping them happily busy on
Sundays and holy days, finding them jobs with honest employers,
guiding, advising and helping them to live as good Christians and
honest citizens. The Bulletin will offer opportune norms.
Don Bosco stressed the association's practical structure. "We
are not establishing a confraternity, a religious, literary or scientific
association, or even a newspaper," he repeatedly stated, "but a
simple association of benefactors of humanity, who are willing to
aid their neighbor not with promises but with action and personal
sacrifice." He ended his presentation with these categorical
statements: "We are totally detached from politics and will
steadfastly avoid mixing in matters involving civil or Church
authorities. Our unalterable policy is and shall be: 'Give us the care
of poor destitute youngsters, and we shall do our utmost to provide
for them, because we believe that this is the way of bettering our
society.' "

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Some people lightly dismissed the Salesian Bulletin as a fund-
raising gimmick and, as usual, Don Bosco let them carp, while he
kept on working, remarking only that in time even his critics would
be copying him in great numbers and putting out their own
bulletins. He was a true prophet. At all events, of Don Bosco's
publications, the Salesian Bulletin is perhaps the one which has
proven most fruitful both in generating aid for foreign missions and
religious causes and in sparking enthusiastic priestly and missionary
vocations. In this, too, Don Bosco was ahead of his times. With the
rise of new trends the need was being felt to publicize what once
was kept secret, both good and bad. He realized that he could best
exploit this craze for publicity for a good cause. This was a trend,
he sensed, which would tum into a veritable mania, a vehicle for
spreading evil.
The general chapter voted down a proposal to start monthly
meetings for cooperators, even though the regulations hinted at it.
A cogent reason, reflecting Don Bosco's feelings, was that such a
practice might create a bond somewhat embarrassing. Many people
were eager to become cooperators and do good to others, but were
reluctant to appear in public or found it difficult to attend meetings.
Those, also, who might want to quit would soon make their leaving
obvious by their absence, and, when justifying themselves later,
they would blame it on some action of the Salesians. Since the
Bulletin was now their unifying link the problem could be avoided.
Should someone be considered no longer worthy of belonging to the
association, his or her name could be removed from the mailing list
and the matter ended.
The objection was then raised that a free publication was a costly
burden. The reply was that up to then expenses had been more than
amply covered. Many subscribers made generous donations; others
gave nothing immediately but sent offerings on various occasions
and helped the Oratory in other ways. As for the work, it was true
that the Oratory was the only center for an already sizable number
of associates, and certainly much more work remained to be done,
but, once procedures were laid down, things would ease off and a
capable full-time manager could handle the whole operation. These
rejoinders came from Don Bosco, who then went on:
I could have readily found a way not requiring so much work, but, then,

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this association would not have measured up to its purpose. That easy way
was to decentralize and have many autonomous centers empowered to
accept or reject members. That is how the Franciscan tertiaries are
structured. Every Franciscan house can admit tertiaries. Consequently,
their membership is always high. However, this does not allow for a
central focus and for unified action. My strongest effort on behalf of our
cooperators throughout many years-an effort which I think was
successful-was to find a way in which they could all be united to their
leader so that he could be enabled to keep in close touch with all of them.
Presently, not even we can visualize how vastly this association will
spread and how powerful a moral influence it will exert. When we shall
have thousands of members-and I am convinced that we shall have at
least five thousand in a very short time-we will see spectacular results.
The Holy Father himself, on realizing that all the members would be
linked to their head and he to them, cried in astonishment, "This is
genuine Catholic freemasonry!"
Among other things, we also purpose to spread good teaching and to
succeed.. Let's suppose that various issues of the Bulletin invite all
associates to engage in certain selected projects, such as teaching
catechism to youngsters (after we have shown them its usefulness and how
to do it), or campaigning for our schools, or maybe suggesting the monthly
Exercise for a Happy Death, stressing its advantage and explaining how it
can be done, or urging people to make a yearly spiritual retreat, or
explaining the advantages of spreading Catholic literature, and so on.
Such friendly exhortations will produce wonderful results. I am convinced
that much good will always be done because our proposals will be gladly
accepted. Furthermore, should our Congregation be hard pressed for
finances some day, I believe that an appeal in the Bulletin would bring
returns exceeding our needs, because there will be many families ready to
make sacrifices for our cause.
It is essential, then, that every director thoroughly grasp the nature of
the Salesian cooperator so that he may present it in its true light. If you
are asked about their scope, answer that they endeavor, through us, to help
young people spiritually and materially, especially the poorest and most
destitute, as much as they can. Tell them that the Holy Father personally
asked to be considered as the first cooperator. Thus, without our having to
exaggerate, many will be impressed and voluntarily will ask to join the
cooperators.
Don Bosco then called on the assembly to search for a practical
way to increase the number of cooperators. Favorable reception
was given to the proposal to single out from the list of subscribers to

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Letture Cattoliche people who were known to be fine Christians
and send them a cooperator's certificate. When Don Bosco was
asked whether individual religious or educational institutions could
also be enrolled as cooperators, he answered:
Yes, both can. An institution should be enrolled in its own name and the
diploma sent to the superior or superiors, so that the institution may be
affiliated as one body. Inform the- superior that each member, as part of
that body, should perform some material or moral work on behalf of our
Congregation.
Because our association has no binding rules, religious orders can
belong to it, and all the more so Franciscan and Dominican tertiaries,
since the means of attaining our goal-God's greater glory and the
salvation of souls-differ substantially from theirs. Their life-style is fully
ascetic with emphasis on prayer and the divine office, whereas we are
people of action, movement, and charitable activities in aid of our
neighbor. They being fully immersed in prayer and we in works of mercy,
our two organizations blend very well and complete each other. A person
may belong to both associations and still not be overburdened with either
prayer or good works.
Generally speaking, the Association of Salesian Cooperators easily
wins friends because it steers clear of politics. Because we are apolitical, I
think we are free to work as we will. It was my intention to specify by an
article of our constitutions that all members are forbidden to get involved
in politics. The article was in the manuscript copy, but when our rules
were submitted to the Holy See for the approval of the Salesian
Congregation it was struck out by the examining committee. Again, in
1870, when the rules had to be re-examined before the definitive approval
of our Congregation, I again inserted an article forbidding all members of
our Society from entering politics, as though I were unaware that it had
already been cancelled, and again they struck it out. Convinced of its
importance, I once more inserted it in 1874, when the constitutions had to
be approved article by article by the Sacred Congregation of Bishops and
Regulars. They struck it out a third time with a written explanation: "This
is the third time this article has been struck out. In general the article
seems acceptable, but nowadays circumstances may well force one in
conscience to intervene in politics, since politics are often inseparable
from religion, and hence good Catholics cannot be forbidden." Thus, the
matter was finally concluded, and we may now get into politics when it is
necessary and genuinely advisable. Apart from that, however, let us abide
by our overall rule ofnot engaging in any political activity, and it will be all
the better for us.

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The following day was the feast of the Nativity of the Blessed
Virgin Mary. Some of the chapter members would have liked to
return to Turin for confessions and other priestly duties, but Don
Bosco remarked that nothing was more important then and there
than the business of the chapter and that it should be given top
priority unless an emergency arose. "I want the chapter to proceed
steadily but unhurriedly." he said. "Let us not rush anything, for
these are history-making meetings for our Congregation, and much
of our future progress hinges upon them. I do not say that they will
either make or break our Congregation, but they will certainly
provide a very sound foundation for its growth. I believe that the
salvation of very many souls depends on the rules we shall adopt
within the next few days." It was agreed that Father Celestine
Durando alone would return to Turin on a very urgent errand.
5th Session. ASPIRANTS. VERY YOUNG COADJUTORS.
This session was held on the evening of Our Lady's Nativity
after religious services. Its topic was aspirants, novices and
triennially professed members. Don Bosco's remarks on the
aspirants follow:
First let us understand what "aspirant" means in our Congregation. An
aspirant is one who wants to withdraw from the world and comes to share
our life first-hand to learn whether it suits him; he seeks to know whether
he likes our Congregation. Outsiders can never really visualize our life;
each one has his personal view. By staying a few weeks or months at the
Oratory or at any of our houses, they will find out if our Congregation is
really what they are seeking. At the same time, the superiors can get to
know something about them. The aspirants can pay for their room and
board in money or services. If an aspirant takes a good look at our life-
style and decides to leave, he is free to do so. If he chooses to stay on, he
can make a formal application for the novitiate. This is my idea of an
"aspirant."
He need not be acquainted with all of our rules. It is enough to have a
general idea of our spirit. If an aspirant is an acquaintance of ours and
knows something about our Congregation, he has already done his
aspirantship and may immediately be accepted into the novitiate.
The same holds for our students; they know our life and we know them.
Nothing else is needed. On the other hand, an aspirantship is
indispensable for an adult applicant. This is our advantage over other
congregations and religious orders, who have no way of knowing their
candidates beforehand and must accept them directly into the community.

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When an adult applicant comes to us as an aspirant, it is advisable that
he be given work to do at the beginning so that he may more easily acquire
the spirit of our Congregation. If he does not go on, he will at least have
earned his keep.
Concerning the age of a coadjutor for his religious profession,
Don Bosco was strongly averse to banding young men with older
men, asserting that such mixing of ages harbored grave dangers. He
thought that the mind of the Church had always been to keep
younger people separated from adults. He also always judged it a
grave peril to assign certain house chores, such as kitchen or dining
room duties, to very young coadjutors. "Sooner than assign an
immature young man to set up and clean the dining room," he
stated, "I prefer to do the work myself."
6th Session. COMMUNITY LIFE: GIFTS AND BOOKS.
The discussion on community life centered on the rule requiring
confreres to hand over gifts to their superior. After pointing out the
rule's fairness as the common practice in all religious congregations,
Don Bosco cited two inspiring examples.
On one occasion, he said, he happened to see someone donate a watch
to a nun. She accepted it, exclaiming, "How pretty! How lovely! Thank
you. Thank you very much!" Then she turned to her mother superior and
immediately handed it to her. Taken somewhat aback, the donor
remarked, "I gave that watch to you!" "It's all right," she replied.
"Reverend Mother knows what to do with it. If I need it, she will give it to
me. Just now I can do without it."
On another occasion, a trustworthy elderly Dominican was given a
considerable sum of money to be given away in charity. "Thank you," he
replied. "I shall speak to Father Prior about it, and you can be sure that it
will be very wisely spent.'' As the prior came by just then, the Dominican
immediately handed the money over to him, explaining that the
gentleman's intention was that it be given as alms. "But I brought it to
you," the man remarked. "True," the monk replied, "but don't you know
that a father owns what his sons possess?"
When the discussion later turned to personal and community
books and taking them along when a confrere is transferred to
another house, Don Bosco expressed his mind: "I believe that our
Congregation will greatly mature if a confrere being transferred to

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another house will not need a trunk but can immediately go with a
compact bundle under his arm."
8th Session. NOVICES: MORALS, SCRUPLES, MEDI-
TATION.
The Salesian Congregation, it was restated, does not aim at
reforming men of worldly fashions and, through prayer, meditation
and penance, lead them back to the observance of God's laws and
the practice of the Christian life. It rather looks for mature, upright
persons who want to dedicate talents and energies to works of
mercy on behalf of their fellowmen. Father Cagliero, the
committee's spokesman, declared: "Our novitiate is not geared to
reforming evil habits; its structure enables each novice to become
acquainted with the life he intends for himself and with what will be
expected of him for the rest of his days. We must keep this aim of
our novitiate and our Congregation in clear view, lest we have to
deplore the consequences."
To achieve unified action in counseling applicants for our
Congregation, Don Bosco suggested a possible case. A young man
asks for admission and describes his moral condition as follows:
"This year I fell into immoral acts on two or three different
occasions," or, "I fell once and for a long time after resisted
temptation. Later, I yielded three or four times successively. Now I
have not fallen again." How are we to advise this young man?
Should we encourage him toward our Congregation? "It's essential
to know," Don Bosco stated, "whether he yielded to each occasion
of sin which presented itelf. If so, we should ascertain if his
determination in his vocation is steadfast, unswerving and firm. If it
is, we can advise him to follow it, because we would otherwise have
to worry that seminaries and religious orders would soon be empty
because practically no one could qualify. On the other hand, if the
young man takes his vocation lightly, our answer should be in the
negative." A marginal note beside the next to the last sentence in
the minutes states: "We are dealing here with moral lapses by
oneself. Heaven help us if it were otherwise!" We are quite sure
that this note is in Father Cagliero's handwriting.
The discussion then turned to scrupulosity in applicants who are
a nuisance in religious congregations. Attention was called to the
fact that scrupulosity varies in people. Very few candidates give
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God permits this as a further purification of their souls. These
individuals are to be encouraged, aided and advised with kindness
because they will very soon turn out to be an honor to the
Congregation. Other scrupulous persons, however, are truly
unbalanced and their state of mind can only be regarded as a sort of
incipient insanity. We must distinguish between both kinds of
scrupulosity. The latter persons are to be rejected without question,
because sooner or later they will cause serious problems.
At this point someone asked if anyone knew of a meditation book
particularly suited for beginners. The rest of the community used a
book by [Aloysius] Da Ponte,4 and it was agreed to continue using
it because its abundant material made for profitable rereading again
and again. Beginners, the general chapter decided, had best use St.
Alphonsus Liguori's Apparecchio a/la Morte [Preparation for
Death] and La Scuola di Gesu Appassionato [Teachings from the
Passion of Jesus] written by a Passionist priest. The minutes
continue: "Da Ponte's book was very highly praised. The
introduction is strongly recommended to be read over and over
again and memorized because it is worth its weight in gold. Closely
following its suggestions will make meditation so much easier."
10th Session. BAD CONFESSIONS. SEMI-CLOISTER.
FEAST DAY CROWDS. DORMITORY SUPERVISION.
The chapter again considered the moral behavior of pupils. Once
the discussion got under way, Don Bosco addressed the assembly:
We have said many things about our pupils' moral conduct and how we
can best foster it, but as yet mention has not been made of the chief means.
I mean frequent confession and Communion made truly well. In a
previous session we agreed that boys should be given every opportunity of
going to confession to priests they don't know, preferably Salesian priests.
Doubtless we have achieved some success, but it is equally clear that an
achievement of one hundred percent is impossible. Perhaps some nine out
of ten youngsters are in a sad state of conscience, and easy access to
confession does not solve the problem. We have to face the fact that a boy
who has unfortunately harbored sin in his soul will generally stay that way
for years, uninfluenced by solemn religious events, spiritual retreats or
death. We have to realize that putting one's conscience in order is a
4A Spanish Jesuit (1554-1624), professor of philosophy and theology, novice master and
author of several ascetic works. [Editor]

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genuine grace of God, who at different moments, independently of
extraordinary events, inspires a youngster to mend his ways.
Thanks to God's grace many an entangled conscience has been
unraveled in our houses. We may say that no solemn feast or Exercise for
a Happy Death is without its manifestation of God's mercy for some of
our pupils. This happens frequently during spiritual retreats, although,
sadly, it does not touch everyone. Years may pass and we may ask one
such lad, "But didn't you make the spiritual retreat?" "Yes," he will reply.
"Why then did you not confess this sin?" "I just didn't." And that's it.
Still, I believe that we have to seek every possible way to make it ever
easier for them to go to confession, because in the group there will always
be one who, seizing the opportunity, will respond to God's mercy. Just the
probability of such an achievement is worth our supreme effort in this
matter. We must give it top priority.
When the discussion again turned to [safeguarding] the
Salesians' morals, Don Bosco voiced his convictions as follows:
I have given this much thought and have as yet formed only a mental
outline. It is a matter we must study together. There is the question of
assigning, as far as possible, sleeping quarters for the Salesians in a
section of the house which is off limits to visitors, domestics and pupils-a
sort of cloistered area, so to speak, where trespassing is not tolerated. For
instance, only Salesians are to have sleeping quarters along the stairway
which leads to the bedrooms of priests, teachers and superiors in general.
Also, that same stairway should not connect to the boys' dormitories.
Above all, without any exception no women-not even the director's
mother or the good women who come to our schools to mend the pupils'
clothes and do similar chores-are to sleep in that part of the house. The
reason is obvious: we often take into our houses people totally unknown to
us, honest, perhaps, but as yet not well known. Besides, we know that the
world is seated in malice and that all of us are sons of Adam. Many a year
may hopefully go by with nothing happening, but the possibility is always
there. Here and now there may be no danger, but we must be cautious.
Even if these safeguards were unneeded and seemingly exaggerated in our
regard, we must still realize that they are very wise in relation to outsiders;
we must ensure that even the evil-minded cannot find a pretext to suspect
or malign us. I feel like suggesting that we put up a gate barring entrance to
that area and mark it with a "Private" or "No Admission" sign.
The Oratory regularly used to hold fairs on the feast of Mary,
Help of Christians, as did our other schools on their titular feast.

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Many outsiders patronized the fairs, and this could pose problems.
Considering this possibility, Don Bosco clarified the matter as
follows:
In the beginning these things are necessary in our houses. At first they
are harmless because they are a novelty, but the big mistake is to let them
continue on a regular basis because irregularities may creep in every year
and stay on for good on a far larger scale. It is frightening to see how these
situations grow with time. Hardly ever did a disorder occur which was not
repeated the following year on a similar occasion.
These fairs are great in the beginning because they publicize the school,
make the pupils happy and win popular good will, but later on they should
be curtailed and then done away with altogether.
At the start of the Oratory we did not have a doorkeeper and our boys
used to go to town to work. The novelty and the fervent spirit ofthose days
would let nothing improper happen. But as time went by, we had to wall in
the playground and have a doorkeeper at the gate. Even so, anybody was
allowed to come in; in time this too had to be restricted. The same applies
to the fair on the feast of Mary, Help of Christians. The first few years it
was a noisy affair, but the novelty of it kept disorders at a minimum. Later
on, we controlled admittance, and now we might say that this celebration
is quite orderly.
It is worth recalling what was said about dormitory supervision.
At one time, the assistant had a curtained cubicle in a corner of the
dormitory with, at most, a small desk and a few books. Later
Don Bosco insisted on doing away with the cubicle and desk, and
the assistant had but a curtained bed, no longer in a corner, but in
the midst of the dormitory.
Now [at this session] Don Bosco insisted again on this point,
which he had very much at heart-away with desks. We are all the
more struck by this insistence when we see how he countered
objections raised by several directors.
"But we have teachers who have to supervise the dormitories,"
one director said, ''and they need a small desk for their books and
papers, and a curtained cubicle where they can study."
"No, not even then," Don Bosco replied.
"What are the teachers to do?"
"Give them a place elsewhere, a desk with lock and key, for
instance, in the study hall or in a classroom but not in the
dormitory."

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"There is no space. With so many boys clamoring to enter our
schools we are just too crowded."
"Then lower your enrollment. There must be no desks or
cubicles in the dormitories. A curtained bed is enough for retiring
and for rising. All the rest of the time the curtains should be
opened."
The matter settled, Don Bosco expanded his comments to
include means of nurturing good morals in the boarding schools'
situation.
The safeguards I just mentioned are very effective, but let's be realistic.
There is no way you can guarantee flawless morals in any person. We
are all Adam's children. We all have to strive and strain and then more.
After that, we must pray a great deal too, for prayer will succeed where
our best efforts fail. Bear in mind too that there are two very effective
means of uprooting immorality and fostering purity to an eminent degree
among our pupils, and they are: 1. Receiving the sacraments frequently.
The heart of the matter is this: say what you will, no immoral habit can
take root if the sacraments are received often and properly. 2. Promptly
dismissing any boy guilty of moral scandal. There is no alternative to this.
Deep-seated immoral habits can be changed only by a miracle. Such a
youngster may go to confession and be truly sorry, he may ask pardon
privately and publicly, but he will soon fall back into the same problem.
With such boys one has to be unbending. Their repentance will be enough
for sacramental absolution, yes, but not enough that we can trust them in
the future.
11th Session. PARENTS IN FINANCIAL ARREARS.
The finance committee's agenda ran through four meetings. At
the first, the proposal was made that someone be appointed to
collect school fees, because, it would seem, too many families
failed to meet their payments once the children were in school.
Pressing for payment legally would only mean a loss of time and
bring on excessive problems. Don Bosco ended the drawn-out
debate by stating, "We must use a kind of holy toughness with
parents who are behind in payments. The only solution I can see is
to send the boys home. This will prod parents or relatives into
paying their debts promptly. If they cannot pay, they can keep the
boys home, the only exception being a lad who shows well-founded
hope of a priestly or religious vocation. In this case we can be more
lenient and, if parents can't pay, we may send the boy here or to

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Sampierdarena or to any charitable house of ours, where Divine
Providence will care for him as for others. However, as far as
possible, our boarding schools must have fixed fees and cannot
yield on this point."
13th Session. ASSISTANCE TO THE POOR.
Should bread and soup be doled to the poor at the door of our
schools? Public handouts, no; private assistance to families referred
by the parish priest, yes. After this decision Don Bosco made some
wise comments on giving alms, a sign of his generous, enlightened
charity.
I very earnestly recommend that you help needy strangers most
generously because, as a rule, they have no friends; even if they do, they
are not given local assistance. When you meet truly destitute people, give
them all the aid you can, for they are always worse off than needy
neighbors.
Give special consideration to youngsters and to strong husky men
whom we sometimes see begging for alms. If they are fit and healthy,
theirs must be a genuine need which drives them to beg, and they must be
good Christians; otherwise they would steal, and they would not stop at
that. Boys have even a greater claim on our charity because they are our
mission and because, being too young to be firmly rooted in sound moral
principles, they can easily be misled by almost anything into evil ways
they will follow all their lives.
If young women come to us for help, we should give it immediately,
most kindly, most generously. No one else in the whole world is probably
in such moral straits as impoverished, unsheltered young women. I would
gladly give up my own dinner to help keep them off the streets. And we are
not to make excuses and say that maybe they're really not in need or that
maybe they are already beyond redemption. They would not ask for help
usually unless they really needed it. Even if they should be morally
corrupt, we will at least be keeping them from one more harm, and that is
something good.
Let's not usually question a beggar's need but rather realize that poverty
today is far more common than we may think. Even families that seem to
be doing well may truly be in sad necessity. I have often been asked for
food by government workers, and some of them were nicely dressed, and
on getting even a little aid they wept with gratitude!
14th Session. MASONRY WORK. SCHOOL CHRON-
ICLES.
Don Bosco always rebuked anyone who took it upon himself to

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TIIE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
build or make substantial changes without first asking and obtaining
his superior's permission. "This is a critical matter," he stated,
"because expenses run excessively high both in new construction
and in remodeling, especially if masons have to be called in. It is
upsetting to see that while we strain to pinch pennies in other
matters and do without necessities, hundreds of lire are thought-
lessly wasted on work not really needed. Let it be understood that
before anyone incurs such expenses, he must have permission from
his superior-presently from the rector major, later at least from his
provincial.'' Some chapter members thought that Don Bosco was
too rigid in his restrictions, but he went on to say:
I am far from too rigid. We have to be very strict because this is a matter
which has to be kept under tight controls before it almost automatically
grows to huge proportions. It's natural to want to change something we
don't like-to put up a wall here and there, knock down another, to put in a
new door and block up another. Then, the prefect or director changes and
a successor feels he has to destroy what was built and rebuild what was
destroyed. Expenses keep mounting sky-high and nobody profits.
Secondly, we must be very strict in this matter to forestall problems for
the director. There will always be prefects, assistants and teachers who
feel they cannot do without certain things and will clamor for changes.
They go to the director, and, seeing some advantage in what they propose,
he finds it hard to object, lest bad feelings arise. On the other hand, when
the confreres know that such things are beyond the director's authority,
they take it in stride and stop insisting. Besides, in this as in all situations,
it is only natural for someone to ask for more than he needs to make sure
he gets what he wants.
Some religious orders require that at the end of the year or at the
superior's visitation, a budget of needed repairs must be drawn up, even of
minor changes, for the superior's permission. The superior may raise no
objections, but he is always free to say no. The mere thought that expenses
of this kind have to be authorized makes people stop and think about the
real necessity.
Shortly afterward the subject of school chronicles, which the
directors had already considered in their annual conference, was
again brought up on the floor. It was a casual introduction but
occupied most of the session. Don Bosco addressed the topic and
again showed how much importance he attached to the subject.

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We are constantly working and do a lot of things, but we keep no record.
To date, the pressure of our wide range of activities, which absorbed us,
made it impossible to keep a written account of our work. We are still very
busy, but things have eased up a bit, with many duties once shouldered by
one man being delegated to others. Again, we were once not so aware of
the need to record our activities, with the result that confusion often arose
where there would be none had records been kept. Likewise, we now
realize that since our Congregation has been definitively approved we
have to set norms for our successors. By knowing that we did things in a
certain way and were successful in our intent, they will know what to do in
similar circumstances. At this point I consider this a matter of priority,
and so I believe that every director must willingly put his mind to this task
and study how and when he can draw up what we can call the history or
chronicle of his school, something his successors will have to continue.
This chronicle should start with discussions held at the motherhouse
when opening the school was still being discussed. It should report
appropriate negotiations with pros and cons, favorable and unfavorable
points, date of opening, and names of the current Pope, king and diocesan
bishop. It should also record specific achievements year by year in
chronological order and a brief biographical statement on people to be
mentioned; most important, it should refer to original documents and their
location. Two copies should be made of each chronicle-one for the
school's keeping and one for our central archives. Our task will then be to
extract matters of greater importance from the house chronicles to draw up
a brief history of our Congregation.
In future years we will be surprised to see how much we did in so short a
time and with such meager means, and we can learn from each other how
to succeed in our undertakings. I say too that each of us can learn from his
own experience. Incredibly, as time goes by, we forget many useful things
we used to do which, simple as they were, had great value. By reading
them, we learn again. Then, since these chronicles are for our own private
use, they will be more helpful if we record also our mistakes-if we say,
for example, that under certain circumstances certain things were done
and proved mistaken. This will render our history a more truthful and
more reliable guide.
All religious orders have these detailed records and keep them up to
date even should the order be on the decline. Records are kept even of
houses which were confiscated half a century ago, so that they have a
history of all they went through: the date of their expulsion, their
dispossessors, the various uses the houses were put to before being
returned to the order, and the names of buyers and sellers.
The Jesuits appoint one member of each house to write the chronicle of

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that house; their directory lists him as "house historian." He or someone
in his name compiles biographical data of each confrere of that house
when he dies, and all these records are kept in the archives. Every third
year each house sends a copy of its chronicle to the general archives to
serve in compiling the entire order's history, which is written not each year
but only after some period of time or when they have a good historian. It is
written in Latin which is stylistically correct for purity of expression and
interest of narration. It is a true and authentic history.
Lest it prove too lengthy and tedious, highlights are selected from
individual house chronicles and kept free of trivia. The annals are to be
well written and edited, with authors using sound judgment and avoiding
repetitions and trifles. Minor items and edifying incidents are recorded in
the Jesuits' annual letters which minutely transcribe sermons delivered in
their churches, practices of piety, spiritual retreats, confessions, Com-
munions and, especially, edifying incidents. These letters are sent
throughout the order to be read aloud during meals. Each house has one
member who writes them, listed in the directory as "Writer of the Annual
Letters." Certainly the chronicles I am speaking of entail much work,
since we are starting fresh and have to record events of years past. The
beginning will be hard, but once we have caught up to the present and need
to record only one year's main events, which we can keep recording as
they happen, it will be a much simpler and easier task for each director.
Give special attention to collecting biographical data on confreres who
have already passed into eternity: for some a few recollections, for others
more detailed memoirs. The date carried in the appendix of our annual
directory will do for recently deceased confreres, but we must hunt for
information and keep documentation on those who died quite some years
ago. These priests, clerics and coadjutors, I believe, are to be so many
jewels which we highlight as blazing gems throughout our Congregation's
history. How much we could say of Father Alasonatti!5 And Father
Ruffmo6-how much we cherish his memory, a true model of Christian
life. Though I hesitate to compare him with St. Aloysius, he was certainly
5 Father Victor Alasonatti, born in Avigliana (Turin) in 1812, was ordained for the diocese
in 1835. After teaching in his native town, he came to the Oratory on August 14, 1854 to
help Don Bosco and stayed with him till his own death at Lanzo on October 7, 1865. He was
the first prefect general of the Salesian Society. For other biographical details see Vol. V, pp.
45-49. [Editor]
6 Father Dominic Ruffino (1840-1865) had started corresponding with Don Bosco in 1856
while a diocesan seminarian at Giaveno. In 1857, at Don Bosco's invitation, he spent part of
the summer at the Oratory. (See Vol. V, pp. 470f) In 1859, he had the foresight to start, on
his own, a diligent chronicle of all that Don Bosco said and did. (See Vol. VI, pp. 282f) In
1860, he applied for membership in the Salesian Congregation. Ordained a priest in 1863, he
continued his chronicle until October 1864 when Don Bosco sent him to Lanzo, near Turin,
to open and direct this new Salesian school. He died prematurely the following year, a victim
of priestly zeal. IEditorl

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an example of what we expect in a good young man, a good cleric, a good
priest. Such was his fervor of life that his piety matches the very best
brilliance of Christian and religious life. An outstanding contribution of
such biographies is that years from now we shall realize how much hard
work we did in the past. Problems always arise with time, but the past will
teach us how to steer clear of them. Just now, for example, I am faced with
problems which beset me years ago. Others might feel hopelessly
confused, but I am not worried because all I need is to check back and see
if what I did was successful.
16th Session. AFTERNOON NAPS. PROVINCES AND
PROVINCIALS.
Two successive sessions were devoted to the topic of good and
bad habits. Of habits considered indifferent, but in practice always
bad and baneful, Don Bosco singled out that of taking a bed-nap
after the noon meal, a custom sanctioned by some congregations
and good Christian educators for both members and pupils in
tropical countries.
As for me-Don Bosco said-I consider it a serious danger for good
morals. I think it is extremely difficult, not to say impossible, to keep this
habit and still protect one's morals. Were directors of educational
institutions to know how disastrous this habit can be, they would sooner
close their schools than introduce the custom.
Are we then to forbid our pupils and confreres from taking a brief rest in
the early afternoon, especially in summer, when one feels quite sleepy?
Are we to fight this tendency? No. Ifwe become sleepy while working or
studying, let us yield to this need and slumber a while, relaxing on a chair
or resting one's head on the desk, but let no one go to bed and invite sleep.
I think this is what they call the "noon demon," against which we are
warned as extremely dangerous for our souls.
As regards our pupils, let us keep to our customs: in very warm climates
gather the boys into a study hall or classroom after a short recreation, and
there one may study or snooze as he prefers, as long as supervision and
silence are observed so as not to disturb those who wish to rest. Thus,
those who need rest can have it, while the others can keep busy, and no
one runs into moral danger. Briefly, what I disapprove of is the custom of
going to bed after the noon meal.
Still, it was pointed out that, with very few exceptions, this was a

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
general practice in tropical climates. "Well, then, let's try to be
among those very few who don't follow it," Don Bosco retorted. "I
doubt that we shall have to regret our decision. We'll have more
time for work, we shall build a good reputation, and perhaps others
will follow our example."
The rest of the session was spent on a new matter, partitioning
the Congregation into provinces. The result was a set of regulations
for provincials to be read privately. We mention two items only
which are not contained there but have historical worth.
In the title the chapter members discarded the word "province"
and particularly the title "provincial" as outdated and as labeling
the Congregation as monastic, arousing dislike, as a consequence
ofthe long-standing aversion that anticlericals had engendered even
in upright people against ancient, venerable religious institutions. The
new terminology did not mean giving up a good tradition. Had not
St. Ignatius too discarded some traditional monastic nomenclature?
Had he not replaced the title "Father Guardian" with "Father
Rector"? We too, it seemed advisable, should eliminate empty
titles which might jar our contemporaries' sensitivities and make us
disliked by those whom we only wish to serve. Therefore the term
"Inspector" was to be used of the superior entrusted with the care
of a group of houses which was known as an "Inspectorate.'' These
two words were quite appropriate and acceptable to all [in Italy]
since they were also used in civil and scholastic administration.7
Another topic was the age of a provincial. Should there be a
minimum age? In writing the rules, Don Bosco hac thought it best
not to specify age limits for any office. In fact, the early drafts as
well as the final text sent to Rome for approval say nothing of age.
The Holy See, however, wanted thirty-five as the minimum age for
the higher offices. Since the Congregation was then in its infancy,
so to speak, and hardly any of its members were on in years, it was
immediately necessary to seek temporary dispensation from this
rule. The constitutions set no minimum age for provincials because
there were as yet no provincials, with the result that the general
chapter left this matter open, to see what the Sacred Congregation
of Bishops and Regulars would do when presented with the
deliberations of general chapters concerning provinces.
7 Such terms are still in use in Italy and other countries. [Editor]

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As Don Bosco expressed his mind at the seventeenth session, the
Salesian provincial is "a father whose task it is to help his sons
manage their offices well, advising, helping and teaching them how
to get out of difficulties in critical situations."
The discussion on provinces led to the question of which powers
were to be recognized as vested in the rector major. On that score
Don Bosco was clearly inclined to broaden them, endeavoring to
make the entire government of the Society dependent on the rector
major. At this point it was remarked that as long as Don Bosco held
that office everyone wanted him to exercise unlimited authority;
this was not so, however, for his successors. "That is just why I am
so wary and vigilant lest anything hinder the rector major's
authority," Don Bosco interrupted. "If this concerned me alone, I
would not need to do this because you already let me do as I think
best, be the matter important or not. Besides, since everything is in
my hands, it would almost be impossible to do otherwise. But I
must think of my successors."
20th Session. THOSE WHO LEAVE.
This session was more like an ordinary business meeting of the
superior chapter. Soon the discussion turned to those who, heedless
of their vocation, had left the Congregation. Don Bosco urged
courtesy and kindliness at all times. "It is not easy," he marked,
"because often, if not always, they are pretty much at fault. Still, it
is better to pretend not to notice their shortcomings and to treat
them most kindly. They in turn will retain their love and respect for
the Congregation, and we may be sure that after some time that
former confrere of ours will be our friend and will at least help us by
speaking well of us. And, believe me, we need this. Any ill talk,
unjust and false as it may be, can always be very damaging to us.
I'd rather see us go overboard with kindness than even slightly
embitter them with justified reprimands and an unkind dismissal."
22nd Session. INOPPORTUNE DEVOTIONAL PRAC-
TICES.
At the opening of this session it was decided that, effective
immediately, the reading of the minutes should take place at the
closing of each session. This occasioned a digression on which we
should dwell a little. It was asked whether it would not be good to
have Benediction of the Blessed Sacrament every evening in all our
schools. Having been a long-standing practice at the Oratory and at

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Lanzo, should it not be introduced everywhere to advantage since it
required only very little time? As excellent as it certainly was, it
was turned down, except for novenas and the month of May, as had
been customary at Valdocco before the Church of Mary, Help of
Christians was built. Two reasons were given. First, boys should
not be burdened with church services. Many youngsters belonged
to lukewarm Catholic families where religion was unimportant and
where daily prayer was not a practice. Our schools had daily
morning. and evening prayers, rosary, Mass and other devotions
throughout the day-enough for everyone's spiritual needs. Those
who wanted more could be urged to do so spontaneously,
particularly with daily visits to the Blessed Sacrament and to the
Blessed Virgin; nothing else, however, was to be added to
community practices. Secondly, too much attention was not to be
drawn from irreligious people-individuals and the general
public-who kept an eye on the Salesians. In those days the
anticlericals were seeking ways and means to destroy all traces of
religion, using any pretext to destroy sacred institutions. School
curricula kept changing regularly in the hope that religious teaching
orders, attached to their own methods, might fail to meet the
demands of modem education. Should the Church's enemies learn
of so many practices of piety in Salesian schools, they would
immediately harass them. "We must realize," Don Bosco said,
"that we are at odds with a wicked, powerful and very malicious
world. We must absolutely avoid attracting undue attention. If we
ever chose to fight the enemy openly, we would run into immediate
resistance and be unable to do anything. Let us always be law-
abiding, striving to meet their wishes as best we can, adjusting to
modem requirements, local customs and traditions as far as our
conscience allows us. Sooner than clash with authorities, let us
absorb the blame even when we are in the right, accepting all their
regulations, decrees and programs. Thus we shall gain their good
will, and they, in tum, will let us do our work (and that is the most
important thing). At the same time, we will not have to do violence
to our conscience."
Twice before, the general chapter had considered the advisability
of not arousing hostile criticism by unnecessary displays of piety.
At the eighth session a proposal had been made to keep a small
vigil light burning beneath the little statue of Our Lady in every

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dormitory. Everyone welcomed the lovely thought that anyone who
happened to awaken during the night would instantly look toward
the Virgin Mary, but Don Bosco objected and made a remark
which, the minutes tell us, "he had constantly in mind": "What
would some ill-minded person say if he visited any of our schools
and he found a little altar in every dormitory? We would be accused
of superstition. The irreligious environment of our times demands
caution in these things. Yes, let's try to instill our faith into the
hearts of all as deeply as we can, but with as little exterior show as
possible. What is right has to be done unhesitatingly, but if that is
not the case, we will do better to avoid anything that will draw too
much attention to us."
In the fifteenth session, when the discussion turned to fostering
and spreading good habits, it was once more suggested that no
practice be introduced which malignant critics might see as
superstitious. Caution was urged in regard to local customs. For
instance, was the custom to be kept in the playground of making the
Sign of the Cross before beginning to chew on one's breakfast roll?
"Certainly, this is an excellent habit," Don Bosco commented,
"but wouldn't malicious tongues wag if they saw us doing that here
or in their homes? They wouldn't mind our saying grace at table,
since they know it is prescribed by the catechism; all good
Christians do it, and they are not surprised. Here at the Oratory we
can continue to follow our customs, but there is no need to
introduce elsewhere the habit of making the Sign of the Cross
before breakfast. We must never insist on it with our pupils because
unfortunately quite a few have irreligious parents, who might not
object to see their sons say grace before and after dinner, but who
might be annoyed to see them doing so at breakfast. They might
well take their sons out of our schools with the excuse that we are
turning them into fanatics."
23rd Session. RECTOR MAJOR AND SUPERIOR CHAP-
TER. CRITICISM. LETTURE CATTOLICHE AND
SALESIAN BULLETIN.
The minutes recorded several norms following the resumes of
various debates; among them was one stating that certain matters
should be referred to the "superior chapter." When this was read,
Don Bosco amended it to "rector major," with the following
explanation. "The phrase 'superior chapter' is redundant because

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the rules already state that the rector major is to meet with the
superior chapter whenever anything important has to be decided
upon. The wording could also be interpreted to mean that the
superior chapter is to decide matters independently of the rector
major, whereas it is his responsibility to direct all things which
pertain to the Congregation. Any important matter must always be
referred to the rector major, who will in tum entrust it to its head if
he sees that it concerns a particular office. But in matters of grave
import, he will call a chapter meeting."
The same minutes made mention of the need to spread
wholesome books. At this point Don Bosco offered this advice.
Never criticize or downgrade books authored by others, as this would
only make us hated. We shall adopt whatever textbooks we prefer; if
friends should ask our opinion, let us answer as we think best, but not by
being negative.
We should follow this policy even more as regards local confraternities
of small towns or villages where things are done amateurishly. We are
never to speak disparagingly of them, nor ridicule them, if they are run
ineptly or awkwardly; on the contrary, we should instruct, advise and
assist them in every possible way. This will draw on us the blessings of
God and men.
Let us also react gently to those who criticize us, taking as our motto
this precious maxim: "Do good and never mind gossip." If we pick a
quarrel with somebody, we are the losers, even if we win an argument.
Occasionally some people are only too eager to start a quarrel so as to
have an excuse or pretext to hurt us in other ways.
If we are so averse to criticizing other people's work, we have greater
reason to blame those of us who criticize our own work just because
something does not appeal to them. It is my fervent desire that every
director instill this principle into all confreres, recommending and insisting
that the tendency to carp and quibble be banished from our midst.
Furthermore, let all directors zealously promote Letture Cattoliche6
and Italian Classics for the Young9 in our schools. Once, practically
every pupil was a subscriber, but now their number has dwindled
considerably! Take every opportunity during the year to speak favorably
of them, make them known, and enlist new subscribers. Thus we will be
circulating good books throughout our schools to our pupils' great benefit.
BA monthly publication started by Don Bosco in 1853. See Index of Volume IV and
subsequent volumes under Letture Cattoliche. [Editor]
9 See Vol. IX, pp. 51, 195ff. [Editor]

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They in tum will send them home, and many others will read them and,
being friends and acquaintances, they will subscribe to them. It all helps to
do good to more people. Believe me, this is far greater than it may appear
at first glance. We work hard to get more subscribers, but ifwe neglect this
most effective means, we will only be cheating ourselves.
Another extraordinary benefit of spreading and reading our publications,
especially the Salesian Bulletin, is the unity of purpose which they instill
into the readers and the intimacy they create among our confreres. We are
still a fledgling Congregation, as yet relatively few in number. To date the
Oratory has been the one and the only center for all of us. We all know
each other, and all superiors in our houses, having seen how we do things
here, try to keep up our customs and spirit, but with time, if we do not
heartily exert ourselves to strengthen these ties, a diverse spirit will seep in
so that there will no longer be absolute unity among us. We must do our
utmost to become one in spirit, and one especially effective means is that,
as far as possible, we read the same books, study the same treatises, and
appreciate the same authors in all our houses, especially our own writers
and publications. There is no greater help in this regard than the Salesian
Bulletin and Letture Cattoliche, which should therefore be widely
circulated and read by as many of us as possible.
24th Session. THE NAME "SALESIAN." GIVE UNTO
CAESAR WHAT IS CAESAR'S!
The term "Salesian" kept recurring throughout the minutes to
denote our Congregation's members and activities. 10 This led Don
Bosco to touch on a delicate topic which was particularly so at that
time.
Let's use this word v~ry sparingly. Not long ago it was unheard of and
its meaning was hardly known. It came into use two years ago at our first
missionary expedition and it caught on. Newspapers and books in Europe
and South America were popularizing it by their frequent accounts of
Salesian missionaries, and so the name took root. Besides, it was
necessary for the Congregation to have a fixed name. St. Francis de Sales
is a name dear to the Church and to civil society. It is the name of a saint
outstanding for his meekness, a virtue much appreciated even by evil men;
moreoever, he is our chosen patron saint. The word "Salesian" has a good
ring about it too, and so we felt it was wise to adopt it.
Now we are not to overdo it. First, in publishing books authored by our
members, let us not add "Salesian Father" or "Member of the Salesian
10See Vol. XI, pp. 408f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Congregation" after the author's name. We have been doing this, and
there is nothing wrong with it. We can continue to do so under special
circumstances, but not as a general rule. If the book's author is one of our
schools' directors, we could quite properly add "Director of the Salesian
School," since this is his personal title and it helps to enhance the school's
reputation. To go further than that would only generate envy, ill will and
even public and private harassment.
Still, we have now taken a very bold step in this regard by adding
"Salesian" to the bulletin which we send to our cooperators. It has been a
daring step, admittedly, but a calculated one. We had to make our true
identity known. Until now, thank God, whatever was published about us
was truthful, except for a few false accusations by some people hostile to
us, but these allegations did not in the least affect the overall welfare of our
Congregation. It is extremely important that we not be misjudged.
Hopefully, the [Salesian] Bulletin, which is published specifically to make
our objectives known, will greatly help in this respect by presenting in their
true light our Congregation's main achievements.
Our objective is to let it be known that one may with a clear conscience
give to Caesar what is Caesar's, without in the least derogating from giving
to God what belongs to God. We are told that this is a problem in our day
and age. I agree, but I would add that Our Lord Himself has already
solved the problem. True, in practice we run into serious difficulties. Well,
then, let us overcome them not only by leaving the principle intact, but
also by clarifying it with correlated reasons and proofs. I am greatly
interested in finding a practical way by which we can give to Caesar what
is Caesar's and to God what is God's.
"But the government backs up the biggest scoundrels," some people
object, "and at times false doctrines and principles are upheld." Well,
then, we shall reply that the Lord orders us to obey and respect our
superiors, "even bad ones," as long as they do not order us to do anything
clearly evil. Even when they might order us to do what is wrong, we should
still respect them. We shall not do what is wrong, but we shall
continue to respect Caesar's authority because it bears the sword.
We can all see the serious difficulties besetting the Church today. I
think that things have never been so bad since St. Peter's time. Cunning is
artful and can dispose of unlimited means. Not even the persecutions of
Julian the Apostate were as hypocritical and harmful. Yet, what of it?
Despite everything, we shall endeavor to act within the law. If fines are
imposed on us, we shall pay them; if community ownership is outlawed,
we shall retain property individually; if examinations are mandatory, we
shall take them; if certificates or diplomas are needed, we shall do our
utmost to obtain them. We shall keep going forward.
"But this is burdensome, expensive and a bother," you might object. No

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one knows that better than I. In fact, I do not mention most of the troubles
to you lest you be frightened.
I struggle through the day to find ways of smoothing matters or
remedying the situation. We have to be patient and forbearing. Rather
than fill the air with lamentations, let us work with all our might to keep
things going well.
Through the Salesian Bulletin, I hope to make this known little by little
in a practical way. With God's help and indirectly, we shall make this
principle prevail; through it an immense amount of good will accrue to
both civil society and the Church.
As regards doing good and ignoring gossip, Don Bosco knew
quite well that every rule has its exceptions. So, although he was
very loath to use the press in self-defense, he felt that in certain
instances it was his duty to wield this weapon. The ill-famed
Gazzetta de/ Popolo had published a venomous letter from
Giaveno for unmentionable misdemeanors in supervising boys in a
local boarding school. The letter falsely stateci that the seminarian
was a "former pupil of Don Bosco's Oratory." As soon as Don
Bosco gathered the necessary information, he wrote a letter to the
newspaper's editor which is a fine example of moderation:
Dear Sir:
Turin, August 13, 1877
In your issue of August 7 you published a letter from Giaveno alleging
certain misdemeanors, with which Susa's judical department is now
dealing, by a former pupil of mine.
I ask you to retract and state that the person on whom these
misdemeanors are blamed was never a pupil in any of my schools, neither
as a student nor as an artisan.
I hope you will have the courtesy to publish this correction in the
interest of truth, lest I be forced to take legal action.
Very truly yours,
Fr. John Bosco, Superior
In the issue of August 19 Gazzetta de/ Popolo did publish Don
Bosco's letter without comments in the daily column known as the
"Cesspool" where the Giaveno correspondence had appeared.
25th Session. FINAL DECREE. CONFRERES' SPIR-
ITUAL RETREATS.
In the sixteenth session Don Bosco had moved that before the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
chapter's close, it should pass a decree authorizing the rector major
to draw up the final draft of the proceedings and deliberations to be
sent to Rome, allowing him to edit it as he saw fit. It was, after all,
only natural that the complex deliberations would require revisions
whose need was not apparent at the time they were taken;
furthermore, discretion dictated that certain matters properly
brought up during the meetings had best be kept out of the final
draft. Since all this work of revision could not be done there
collectively, it was necessary to empower the superior to revise
them at his ease later on. How justified this precaution was on the
part of Don Boese soon became obvious to all.
The twenty-fifth session was held on the morning of October 5,
the day set for the general chapter's end. After exactly a full month
of work, all realized how much still had to be done, and yet it was
urgent that the directors return to their schools for the proximate
opening of the new school year. Don Bosco too had a long-standing
commitment for Sunday, October 7, feast of Our Lady of the
Rosary. He therefore thus addressed the assembly:
What we have accomplished so far is more a preliminary than a
definitive draft. Hours of study and work are still needed to refine and
codify articles and clear out repetitions and possible contradictions.
Furthermore, we must separate what is structural and therefore to be
submitted for approval as pertinent to the constitutions from what is
merely disciplinary and from matters which we should know but which
should not be made public in any way. Today, then, we should work out
this decree as the final act of this chapter, and this evening at our last
meeting we can read and sign it.
Unanimously the assembly cancelled the reading of the minutes.
Don Bosco personally sketched the basic outlines of the decree,
and Father Durando and Father Francesia were given the task to
draft it.
The remainder of the session was devoted to the topic of the
confreres' spiritual retreats in future years. At all times our founder
gave extreme importance to the annual retreats. Until 1877 our
school at Lanzo, in the sub-Alpine hill lands, had offered delightful
hospitality to retreatants during the summer months, but the growth
of the Congregation now made it necessary to find more such
healthful retreat centers. It was decided that the Salesian houses of

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The First General Chapter
217
South America, central Italy and Liguria should hold their retreats
each in its own area, and two would continue to be held in
Piedmont. The Daughters of Mary, Help of Christians were also to
hold two retreats-but where and when?
Father Cagliero, the first called upon for his opinion, hedged a bit
on the ground that suitable premises were unavailable. "Divine
Providence will take care of that," Don Bosco replied. "At any
rate, ask the archbishop of Buenos Aires to let you hold the retreat
in the seminary while it is vacant during the summer vacation.
Buenos Aires is the only central location. It will certainly be costly
to get there from Montevideo and San Nicolas, but it can't be
helped. We have seen our Congregation show marked growth ever
since we began to hold spiritual retreats exclusively for our
confreres.''
The Magliano seminary was chosen as the retreat house for
central Italy, and Father Rua was appointed to go there to
represent Don Bosco. As for Liguria, the choice was between
Sampierdarena, Alassio ahd a house soon to be opened at La
Spezia. Within the next two years, also, arrangements were to be
made for spiritual retreats in France, but in the meantime the
Salesians in France would go to Liguria. The two retreats at Lanzo
were to be attended not only by the confreres of Piedmont, but also
by all Salesian directors and those who could not go elsewhere.
It was the assembly's unanimous decision that the retreats be
always preached by Salesians. Experience had taught that non-
Salesian priests, regardless of learning and holiness, did not
produce as much spiritual fruit as our own. This prompted Don
Bosco to exhort his listeners to train themselves in preaching.
"Furthermore," he said, "if you come upon a confrere with special
talent in this field-or in any other field-do your best to nurture
that talent. Thus you will get good results without too much toil."
26th Session. CLOSING OF THE GENERAL CHAPTER.
The general chapter, which had opened on the evening of
September 5 with the singing of the Veni, Creator, held its final
session that same hour on the evening of October 5 with the singing
of the Te Deum.
The first item on the agenda was the draft of the decree. We need
make but one observation here. The two authors had stated that the
superior chapter was given full power to codify, amend and so on.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Don Bosco had the words "superior chapter" replaced by "rector
major," offering three reasons for the amendment: 1. According to
Roman praxis, all official communications to the Congregation
were always addressed to the rector major. 2. The word "rector
major" was understood to mean also the superior chapter. 3. This
was a general norm, as it had already been previously stated.
Some time was then spent again on the topic of preaching. At the
second session it had been decided that a confrere should write a
brief treatise on sacred eloquence to be used as a textbook in the
theology course, and Father Bonetti had been asked to do it. Don
Bosco commented as follows:
This little treatise should not be limited to preaching. It should also
encompass our boys' character formation. It should embody our
preventive system of education. Youngsters should be drawn by love to do
what is right through constant supervision and guidance, not by systematic
punishment for transgressions. Experience proves that this latter method
of education more often than not arouses lifelong hatred in young people
toward their educators.
Let preaching be down to earth. Define the topic; then go on to its
various aspects and explain them. Do not cite many quotations or merely
tell a lot of stories to convince your listeners. Rather, carefully explain the
quotation you choose. Likewise, rather than bring in many incidents,
choose one most suitable and concentrate on it, highlighting its most
applicable details. A child's immature mind cannot grasp and appreciate a
number of facts, but he can retain one fact which was firmly impressed on
his mind. If the impression was very strong, his tender memory will retain
it for years to come.
Meanwhile, the decree had been clearly rewritten and was
returned to the assembly where it was read aloud. Then it was
approved and signed by all.
This procedure closed the first general chapter, whose work had
proceeded with exemplary alacrity. In congratulating the chapter
members, Father [Secondo] Franco, S.J. stated that in one month
they had accomplished what elsewhere would have taken several
months. However, the task of publication was not so speedy,
requiring far more time than had first been thought necessary. A
year later the task was not yet completed. Under the circumstances,
Don Bosco, who was desirous to satisfy the general legitimate

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219
expectation, ordered the publication and distribution of the sections
dealing with "Community Life," "Morality," "Thrift" and
"Provinces," deferring the rest to later. This publication was a
handsome little book of some one hundred pages, with an
affectionate letter from Don Bosco to "his most beloved sons in
Jesus Christ" as a Foreword.
When this publication appeared, the Sacred Congregation of
Bishops and Regulars had not yet acted upon Don Bosco's petition
to postpone the convocation of the general chapter. The three years
required after the approval of the rules had begun April 4, 1874;
consequently, the convocation of the general chapter had been
delayed five months. Don Bosco was notified of the rescript's
issuing by Father Constantine Leonori [a Vatican attorney] in a
letter dated November 24, 1878, which also told him of another
rescript concerning Count Cays. The validation of the post-
ponement of the first general chapter made it possible to convoke
future general chapters during the summer vacation.
Don Bosco had repeatedly stated that the chapter deliberations
would be sent to Rome, but after a year or more of alterations, he
decided not to send anything to Rome. As was his habit, he thought
it wise to try out the deliberations and see whether what sounded
good on paper could stand up satisfactorily to practice. And so, in
due time, the second general chapter was held, at which new
deliberations were added to evaluate deliberations of the first. Then
both, well codified, were published in 1882.
During preparations for the first general chapter, Father Secondo
Franco, S.J. had said that its main objective was to form the
religious consciousness of their confreres. What we have narrated
in this chapter abundantly shows what great strides they made in
that direction.

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CHAPTER 10
Third Expedition to South America
THE third missionary expedition was first announced in
the September 13 issue of Unita Cattolica. An article entitled
"New Salesian Expedition to America," after praising God for
past achievements, described the vast field of activity which lay
open to Don Bosco's sons and stressed the need for evangelical
workers in those distant lands. Don Bosco, it stated, was preparing
a third expedition of some forty people to be made up of Salesians
and Daughters of Mary, Help of Christians. Some were to leave the
coming November, the rest some time later. The article appealed to
the good-heartedness of its readers, asking them to be generous
with their contributions to Don Bosco to help him meet the
inevitable expenses entailed. "We are not unaware," the article
continued, "that some people look with jaundiced eye on such
expeditions, protesting that we need priests here." After several
similar remarks, it concluded: "A learned observer of modern
history has told us that for every missionary going abroad, at least
ten priestly vocations arise to fill the ranks which the missionary so
heroically left to evangelize pagan lands."1
1The article was written by Professor Vincent Lanfranchi of Turin, apropos of which we
add a statement of Bishop Besson of Nimes, who, in an open letter addressed to Father
Bougaud, Vicar General of Orleans on August 28, 1878, wrote: "In his first year as bishop of
Besam;on, (Cardinal Mathieu) was very reluctant to let any of his priests become religious or
go to the foreign missions. He saw it as an ill-considered drain on the diocesan clergy,
which he felt it was his primary duty to strengthen. But a few years later he changed his mind,
and his diocese was all the better for it. The more readily he allowed his priests to go to the
missions, the more priests God sent him for his diocese. For every missionary who was
allowed to leave, two or three seminarians would come from that missionary's home town.
The diocese ofBesan'ton experienced its greatest growth from the day its sons began heading
to foreign lands to convert nations still enshrouded in the darkness of death. The diocese of
Besam;on is so rich in vocations that it staffs other dioceses in France with excellent priests.
How true it is that the more one gives to God, the more God delights in repaying." [Author]
220

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The article was cautiously hinting at the impression left on the
archdiocesan clergy by a lengthy circular letter addressed to
diocesan priests by Archbishop Gastaldi on August 4. His
Excellency wrote of the alarming decline in the number of priests
and urged that his pastors foster the piety of young men who
showed an inclination for priestly life and send them to the
seminary either at Bra or at Giaveno. But between the lines, in spite
of sentiments so ably expressed, it was not too hard to perceive a
bias against the training of young men for the foreign missions, as
well as an insinuation that religious life was not any more perfect
than the secular. An important document reveals that any reader
who knew anything about the Salesian Congregation would imme-
diately say that the circular was directed against it.2 The passage
which alluded most openly to Don Bosco was the assertion that "all
priests without distinction are called by Jesus Christ to strive
toward perfection." It continued: "As everyone can see, Our
Divine Savior has manifestly entrusted the countless multitudes of
His faithful to the care of priests who form the so-called secular
clergy. It would be ridiculous to suppose that He intended to leave
the overwhelming number of souls redeemed by His Divine Blood
to the care and guidance of that part of the clergy which in
someone's opinion is less perfect, less endowed, less blessed with
holiness." Even Canon Zappata, vicar general, in giving his "view
of Archbishop Gastaldi's circular,"3 was so sure that this
"someone" was Don Bosco, that he commented: "I very much
wish that the allusion to Don Bosco be struck out, or at least toned
down, because I deeply fear that it may bring Your Excellency
many unpleasant moments. You know better than I the many
champions and patrons Don Bosco has in Rome and how they say
he is particularly dear to the Pope.... Might it not happen that
because of some misunderstanding or misinterpretation, Rome
might issue unpleasant, damaging statements in your regard?"
In the light of the above, it is obvious that Unita Cattolica's news
article was not to pass without some comment. No sooner did the
archbishop see it than he sent a copy of his own circular to the
paper's editor, Father Margotti, with a marginal notation: "I
2To the Most Eminent Cardinals of the Sacred Congregation of the Council. Statement by
the Rev. John Bosco, Sampierdarena, St. Vincent de Paul Press, 1881. IAuthorJ
3The original letter is in the possession of Father Franchetti of Turin. IAuthorJ

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
warmly request dear Father Margotti to abstain from even
indirectly contributing to the constantly growing decline ofpriestly
vocations in Piedmont, especially here in Turin, as he may well
have done in Unita Cattolica, Number 213, 1877. I ask him not to
oppose the statements of his archbishop, whose authority cannot be
slighted in any way without damaging the authority of the Holy See
as well. Let all those called by God go to the missions, but such a
vocation should not be foisted on those who neither have nor show
it. A missionary vocation is very special.'' Unita Cattolica's editor,
a close friend of Don Bosco, sent him the annotated circular and a
covering letter. "My dearly revered Don Bosco," he wrote, "please
read the enclosed. For the sake of peace, please don't send me news
releases without the archbishop's approval, so as not to embarrass
either him or the Pope. Affectionately yours, Father Margotti."
Don Bosco, who was then presiding at the general chapter in
Lanzo, answered laconically on September 19: "We shall have to
go to heaven together, my dear Father, for where one ofus is, there
too is the other."4
Missionary fervor was kept high, especially among the younger
Salesians, by letters arriving from America in the first months of
the year, vividly telling of the sacrifices the limited personnel had to
make in their work. The letters, read aloud at mealtime, inspired
many to ask if they could rush to their assistance. In fact, in April,
many wanted to start studying Spanish, especially since Don Bosco
seemed inclined to send reinforcements immediately after the feast
of Mary, Help of Christians. However, he instructed Father
Barberis to tell all applicants to concentrate on living Mary's month
devoutly and on preparing diligently for their examinations. He
also made it known that this missionary band was expected to gain
a better mastery of Spanish; indeed, he was hoping that Father
Cagliero might give it a crash course for at least one month so that
on reaching their mission the members might be ready to work.
4The letter then goes on calmly to tell of Count Cays' donning of the clerical habit. In a
postscript he added with equal calm: "Archbishop Lacerda of Rio de Janeiro asked me to
send you his regards with the request that you allot space to the enclosed news release which
shows that the [Portuguese] Empire has not yet lost all faith. Father Francesia translated and
edited it into Italian. See what you can do with it." The article did not appear in print. The
remark "We shall have to go to heaven together" was interpreted by some as a prediction of
their deaths, which occurred but a few months apart, Father Margotti dying on May 6, 1887,
at 63, while in excellent health. [Author]

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Eventually, the expedition was postponed to November. Don
Bosco chose those who were to go just two months before the
opening of the general chapter: four priests, eight clerics, six
coadjutors. Everyone was bursting with eagerness to know who the
lucky ones were. They listened attentively to every word he said,
hoping to discover the secret, but the news came out very simply.
One day Father Rua asked Father Vespignani to join Don Bosco
for a cup of coffee. Not waiting for a second invitation, the latter
dashed to the dining room, kissed Don Bosco's hand and sat beside
him. As the fragrant brew was being poured, Don Bosco made
small talk with him and the others who were there. Once everyone
had been served and all were sipping their coffee, Father Rua
pulled out of his pocket a tiny strip of paper, which he always kept
rolled between his fingers during the after-lunch recreation as a
memo for giving advice, instructions and the like, and, looking at
Don Bosco with a rather mysterious grin, asked, "Do you want me
to read the names of those taking part in the new missionary
expedition?" With Don Bosco's consent, he read out very slowly:
"Father Costamagna, Father Vespignani. . ." and so on. In a flash,
the names were bandied about from mouth to mouth throughout the
Oratory.
Reactions varied. Father Vespignani, having no expectations,
was astonished. Having entered the Congregation soon after
ordination on the very eve of the second expedition's departure, he
had at once volunteered for the foreign missions, but, despite Don
Bosco's reassuring words,5 he had always feared that his health
could not endure the trip. Father Rua, noting his surprise, gently
asked if he had any objection. No, he said, he had not. Don Bosco
intervened, "You will go only after a doctor has given you a
thorough checkup and has declared that the trip will not hurt your
health." The doctor's opinion in fact was very favorable.
To outsiders all the priests and clerics seemed far too young.
Such fears had been voiced before in whispers, but now quite
openly. Yet Father James Costamagna, who headed the party,
became a bishop; Father [Joseph] Vespignani was appointed
provincial in the Argentine Republic and later elected prefect
general of technical schools in the Superior Chapter, while Father
ssee p. 17. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
[Dominic] Milanesio became a heroic missionary in Patagonia.
And these were the youngest of the priests. Of the clerics, two
became very capable provincials: Father [Joseph) Gamba in
Uruguay and Paraguay, and Father [Peter] Rota in Brazil; a third,
Father [John] Paseri, distinguished himself as a zealous preacher
and confessor. The fourth, Father [Bartholomew] Panaro, became
as famous as Father Milanesio at Chos Malal and N euquen [in the
Andes]. Lastly, Father [Louis] Galbusera, the efficient director of
our huge boarding school at San Nicolas, became a widely
acknowledged educator and, through the school, obtained wonderful
results among the detainees of the city jail.
No one seemed to object to the choice of coadjutors. They just
seemed to be good men. The names of two, [Bernard] Musso6 and
[Benvenuto] Graziano,7 are known to our readers and they deserve
further treatment. For some fifty years Musso taught shoemaking
and trained a considerable number of young artisans with great
charity and patience. His was the joy of teaching a trade to the first
Indian to be taken in from the tribes of the Central Pampas, a
chieftain's son brought to Pius IX School by Archbishop Aneyros.
This lad, a full-blooded Patagonian, learned his trade so well that in
tum he became a master craftsman at the trade school of Viedma in
Patagonia.
Graziano we first met in Rome, in 1875, as a distinguished army
officer. He put aside his epaulets and made his profession to Don
Bosco. He was a most competent business manager in his many
enterprises in South America, rendering priceless service in
equipping and organizing the first Salesian trade schools.
We can now better appreciate a comment which Father
Vespignani made fifty years later as he looked back over those
days: "The third missionary expedition from the Oratory was to
blaze a wide-reaching Salesian trail through South America. From
Argentina they ventured into Chile and Bolivia, and from Uruguay
into Paraguay and Brazil, which then became the hub of mission
activity in Mato Grosso, the Amazon and the Rio Negro areas. The
first two houses of the Plata territory became models of later
6 See Vol. XI, p. 265. [Editor]
7Ibid., p. 103. [Editor]

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foundations in Ecuador, Colombia and the surrounding republics.''8
In a word, it was the parable of the mustard seed all over again,
constantly renewed within the heart of the Church.
Under Father Cagliero's able direction and Father Barberis'
direct guidance, the newly chosen missionaries studied Spanish and
prepared themselves spiritually. Toward the middle of August they
joined their confreres at Lanzo for their spiritual retreat. Father
Vespignani's comments on that retreat deserve a place in Don
Bosco's biography: "Don Bosco presided at our spiritual retreat
and nearly always joined us at recreation. We would surround him
with tender affection, hanging on his words, listening to his
counsels and suggestions, asking a flood of questions, seeking his
advice on all possible eventualities, eager to impress his moral
image on our souls and to drink at the very source of his spirit. We
never thought for a moment that we might never see or hear him
again because we felt that Don Bosco could never die. Our only
concern before being separated from him was to store up as many
of his counsels and memories as we could.' '9
In a homily giving the retreat souvenirs Don Bosco recounted a
dream of his.
I'm taking the regular preacher's place because I have a few things to
tell you. To start off, a little while ago we received good news from
America, which will be read to you later on, perhaps during mealtime.
Now, rather than give you a sermon, I will tell you a story. Call it what
you will-fable, dream, tale-and give it any importance you wish. If you
like it, fine. In any case, we can always learn something.
Somehow I seemed to be strolling the avenues around Porta Susa.10
Outside the military barracks I spotted a woman who seemed to be a street
vendor of roasted chestnuts, because she kept turning a cylinder which I
thought held chestnuts for roasting. I was wondering at her novel way of
roasting chestnuts, and, drawing nearer to watch, I asked what she was
cooking in that strange-looking pot. "Candy for the Salesians," she
answered.
"What!" I echoed. "Candy for the Salesians?"
"Yes," she replied and opened the cylinder to show me. I saw candies of
different colors, divided into compartments of cloth. Some candies were
8 Rev. G. Vespignani, Un anno a/la scuola def Beato Don Bosco, p. 104. [Author]
9/bid., p. 112. [Author]
1oone of three railroad stations in Turin, not far from the Oratory. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
white, some red, some black. They were all covered with some kind of
sticky sugar icing which looked like freshly fallen drops of rain or dew,
here and there stained red.
"Are these candies for eating?" I asked the woman.
"Of course," she said and offered them to me.
"Why are some red, others black, and some white?" I asked.
"The white ones," she answered, "require little work, but they stain
easily. The red cost blood, and the black cost one's life. Whoever eats
them will know neither toil nor death."
"What does that sticky icing mean?"
"It signifies the sweetness of the saint whom you have taken as your
model. The resemblance to dew means that much effort and sacrifice are
needed to maintain such gentleness and that sometimes it can be preserved
only by the shedding of one's blood."
Astonished, I tried to ask more questions, but she refused to answer. In
fact she stopped talking, and so I resumed my walk, pondering what I had
heard. I had gone but a few steps when I met Father Picco with some of
our priests, all distraught, abashed, the hair of their heads standing on end.
"What's wrong?" I asked.
"If only you knew!" Father Picco said. "If only you knew!" I insisted
that I had to know, but he kept repeating, "If only you knew! Did you see
that woman making candy?"
"Yes. What of it?"
"Well," he continued fearfully, "she told me to urge you to make your
sons work hard. She said. 'They will encounter many thorns but many
roses as well. Tell them that life is short and the harvest great. I mean that
our lifespan is short compared to eternity; in God's sight it is but a fleeting
moment, a mere nothing.' "
"Are we not working?" I asked.
"Yes, we are, but we must work harder!" he said. Then he and the
others vanished from my sight. More puzzled than ever, I continued
walking toward the Oratory and awoke as I got there.
This is the little tale I wanted to tell you. Call it a fable, a parable, a
fantasy, whatever you wish. But I want you to bear well in mind what that
woman said to Father Picco and the other priests: that is, that we must
practice the gentleness of our own St. Francis de Sales and that we must
unceasingly work hard." 11
11 He later recounted this dream during the general chapter on the evening of September
28, while speaking to several superiors in the dining room after supper. Among them were
Father Lemoyne and Father Barberis, who immediately afterward wrote down the account
as they heard it. We will give Father Lemoyne's account. In Father Barberis' retelling, we
are told that Don Bosco asked the woman who she was "because of her elegant appearance,
so spotless and proper," and that she answered, "You have no need to know who I am. Just

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Here Don Bosco expanded on the woman's words, encouraging
his listeners to practice what she had recommended. He also dwelt
at length on the vast amount of work that had to be done and on the
need of work, concluding: "Let's then be careful to be kind to
everyone. Let's pray for each other that there be no falling away in
morals, and let's resolve to help each other always. Let the honor of
one be the honor of all, the defense of one, the defense of all. Let all
be concerned for the honor and defense of the Congregation in each
of us, because the honor or disgrace of one confrere falls upon the
entire Congregation. Let us endeavor with all our might that this
good mother of ours suffer neither harm nor shame. Let's strive to
defend and uphold her honor." He kept up this strain and closed
with the exhortation, "Let us take heart, my sons! Many thorns we
shall run into, but remember that there are many roses as well. Let
us not lose heart in dangers and difficulties. Let us pray trustingly,
and God will grant the help He has promised to those who labor in
His cause. Let us stand together and live as Scripture says of the
early Christians: let us be one heart and one soul!"
More than the others, obviously the missionaries had greater
need to form one single heart and soul. This was Don Bosco's
concern. October 7 was the feast of Our Lady of the Rosary. Since
the general chapter was over, Don Bosco was reluctant to break his
custom of celebrating this feast at Becchi. He had already sent
Father Milanesio with a group of aspirants to preach the novena
there. On the vigil they were joined by the other missionaries who
went as far as Chieri by train. After visiting the seminary where
Don Bosco had studied for the priesthood, they continued their
journey on foot, with frequent rest stops, enlivened by impromptu
serenades on brass and string instruments which some had brought
along. Don Bosco joined them toward evening. The feast was very
devout and joyful. They returned to Turin by way of Mondonio,
remember all that you have heard, and be not concerned about who told you." It is natural
that we should also record the account given by Father Vespignani ( Un anno a!la scuola de!
Beato Don Bosco, pp. 115-117), but he wrote his version much later. Still there is one detail
we feel we should relate. According to him, Father Picco cried out, "Defections in the
Oratory! Persecutions against the Oratory!" He then comments, "We heard the dream and
witnessed the defections and persecutions which took place at the Oratory in those days, and
we noted that the first one to taste the Madonna's candy had been our father, Don Bosco." In
Father Vespignani's account, Father Lemoyne's and Father Barberis' "woman" is called "a
lady," and later Father Lemoyne is convinced she is Our Lady. What he says about
persecutions is absolutely true, as the next chapter shall show. (Author!

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
stopping to visit the grave and home of Dominic Savio. That
community excursion was one of Don Bosco's ways of binding
together the hearts of individuals who barely knew each other and
yet were soon to share their labors so far from their common father.
As on other occasions, Father Costamagna, the group's leader,
was not with them, for he was at Mornese, busily preparing the six
Daughters of Mary, Help of Christians who had been chosen to be
the first in a long series of sisters to travel to both North and South
America. He taught them Spanish, having himself already acquired
a fair knowledge of the language. He sustained them in overcoming
the inevitable obstacles raised by their families and helped them
prepare their wardrobe for the journey. Most of all, he strengthened
their resolve with spiritual advice. He left Mornese only after the
arrival of their new director, Father Lemoyne. On October 28 he
addressed the entire community for the last time on this theme:
"The world beneath our feet; Jesus always in our hearts; Eternity
on our minds." The leave-taking showed the great esteem in which
both pupils and nuns held him.
Among the pupils were two of Father Vespignani's sisters. The
unexpected visit of their father helped him solve a problem. He had
not written his family a word about his going to South America. His
father found it out from the director at Mornese, and naturally he
rushed to Turin sooner than he had planned. There he found Don
Bosco, whom he had already met-as we have said-at the
beginning of February, when his son had been sick and Don Bosco
had just returned from Rome. At that time, though shocked to find
his son so weakened by illness, he could not help but be fascinated
by Don Bosco's kindness to all who came to him. On this second
surprise visit it was much easier to reassure and calm the man. Don
Bosco's loving manners so soothed him that, on leaving, Mr.
Vespignani gave him a heavy gold chain, saying, "Please accept
this little gift for Mary, Help of Christians." More than that, he
made an even greater sacrifice: he did not ask to have his son go
home before his departure but took it on himself to soothe his wife's
motherly heart.
We must also say something about Don Bosco's weighty burden
of financing the missionary expedition. He seems not to have sent
out a circular appealing for help as on previous occasions. The
Salesian Bulletin, with its wide circulation, served the purpose,

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even though not all recipients paid for their subscription. The
October issue reprinted in its entirety the article which had
appeared in Unita Cattolica, and the November issue carried a
special urgent appeal to the Salesian cooperators to come to his
assistance. Then, Don Bosco personally called on his benefactors
to receive their charitable donations. "I am making my rounds
begging for funds to support our missionaries," he wrote to a
director. 12 "Pray that they be generous." With humble insistence
he also began a writing campaign. Even ifhe got no financial aid, he
felt it was not a wasted effort, for at least he was drawing the
attention of people and institutions to his Congregation.
He had hoped for the usual donation of at least a thousand lire
from Foreign Secretary Melegari, to whom he wrote through the
kindly offices of his benefactor, Commendatore Malvano,13 but he
did not get it because the Turco-Russian war, then in progress, was
creating extraordinary demands on the foreign ministry budget.
However, he did receive very courteous responses from both the
minister and his chief deputy. Such commendations from the
highest officials of the land he always treasured as unsolicited
letters of approval.
From the French Ministry of Foreign Affairs, to whom he also
wrote, he received the same negative response. 14
A month before, as on a previous occasion, he had in vain
appealed to the Society for the Propagation of the Faith [in Lyons]
for a subsidy. Neither did he forget Cardinal Randi, prefect of the
Sacred Congregation for the Propagation of the Faith, to whom he
wrote:
Your Eminence:
Turin, October 1877
The Salesian mission of South America, which opened two years ago
with Your Eminence's favor, has been blessed by God and now cares for
five churches as well as a junior seminary at Villa Colon in Uruguay, a
boarding school at San Nicolas de los Arroyos, and a home for abandoned
boys in Buenos Aires. These homes shelter several hundred pupils, of
whom some have given signs of a priestly vocation and have volunteered
12 Letter to Father Ronchail, Costigliole di Saluzzo, October 26, 1877. !Author!
13We are omitting Don Bosco's short note of October 24, 1877 to this benefactor.-lEditorJ
140mitted in this edition. IEditorJ

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
their services as missionaries to the Indians. Several missions have
already been preached in areas bordering on Indian territories, and we are
now in the process of opening three more mission stations: one on the
Colorado River near the Pampas, a second at Carmen on the Rio Negro,
between the Pampas and Patagonia, and the third at Santa Cruz,
Patagonia's frontier on the Magellan Strait. To support these undertakings,
to replace those Salesians summoned by the Lord into eternity and to staff
the above three new houses, I find I must send another band of no less than
forty missionaries. They are about to leave.
However, having hardly recovered from previous expenses, I must now
appeal to you for help in order to outfit this band of missionaries, provide
them with Spanish books, finance their journey, and so on. The expedition
is very large but most needed. I am confident that we will very soon see
Indians being converted by Indians.
I know there are obstacles in the way of such a subsidy, but I also know
that a word from Your Eminence will smooth the way.
I assure Your Eminence that our Congregation is always at your
service, and that we shall strive with all our might for God's increased
glory and the growth of the Catholic missions, but I absolutely need your
charitable moral and financial aid.
Trusting in your goodness, I deem it an honor to sign myself,
Yours most gratefully,
Fr. John Bosco
He wrote at greater length to Cardinal Randi a second time to try
to get the indispensable papal approval needed to have Patagonia
listed with the missions which the Society for the Propagation of
the Faith regularly subsidized.
Your Eminence:
[Turin, October 1877]
Two years ago the first Salesian missionary expedition set out for
Uruguay and Argentina under your auspices and with the Holy Father's
blessing. Last year a larger band was sent. Our plan was to set up boarding
schools or junior seminaries in areas bordering Indian territory and
through the children to reach out to the tribes of the Pampas and
Patagonia. God blessed our humble efforts with five parishes which have
already been started to worship the Lord and to benefit the people. We
have opened a junior seminary at Villa Colon near Montevideo,
Uruguay's capital, and the Holy Father has told us how pleased he was to
have this seminary named after him. A boarding school was opened at San

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Nicolas de los Arroyos, bordering on Indian lands. Our third endeavor
was a home for poor boys, particularly Indians, at Buenos Aires. All three
places are filled with youngsters whose discipline and moral behavior are
very commendable. Some have even shown signs of a priestly vocation.
Also in Buenos Aires, with your authorization and the bishop's approval,
we have opened a house of studies, or novitiate, to train young men for the
the missions.
Within these past two years, the Salesians have conducted excellent
parish missions in territories bordering on Indian lands, both in areas
which had not seen a Catholic priest for years and in Indian settlements
where the natives willingly flocked to hear the Gospel. Since this first
endeavor proved successful, we have gone on to the next step of finding a
way to break into the Indian territories. After conferring several times with
Bishop Aneyros of Buenos Aires, we agreed that we would first have to set
up mission stations in various spots as close as possible to Indian
settlements. We have a choice of sites, since the caciques, or chieftains,
seem well-disposed to us and are asking for missionaries. The most likely
and least perilous choices are in the Santa Cruz and Carhue areas. The
latter, growing in population, has an army post, built in 1875, on the
frontier recently established by the Republic of Buenos Aires as a buffer
against the Pampas tribes who keep up their massacring raids under the
pretext of trade. This is the last outpost in western Indian territory, 37° 20'
south and 5° west of the Buenos Aires meridian. Santa Cruz is a small
settlement at the furthermost tip of Patagonia in the Strait of Magellan, at
50° south. It is a trading post where Patagonian Indians can barter goods
for much desired foods and beverages. A hostel and mission station in
each of these two localities would be an excellent idea, I think, both to
safeguard the faith of believers and to set up contacts with the natives, so
that we can educate their children and reach deeper into their territory.
True, the expenses we have incurred are heavy. So too are those we
now face as we send forty additional missionaries to join their confreres in
working the harvest which daily grows in promise in this vast evangelical
field. Still, we trust that the piety of the faithful will not fail us.
The Society for the Propagation of the Faith is ready to help us
financially, but very correctly wants us to have these missions formally
approved by the Holy See, as the president of the central office in Lyons
has notified me in the enclosed letter.
For the sole purpose of promoting God's greater glory and
consolidating this Congregation's humble efforts in extending the kingdom
of Jesus Christ, I respectfully request that Your Eminence graciously
approve these two missions and entrust them to the Salesians in the name
of the superior, Father John Cagliero, founder of our American houses,

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
who has begun five parishes in that territory after personal visits and
serious study. Your approval will establish two missions which, with
God's blessing and the overall care of the Holy See, will brighten the
future for the Indians of the Pampas and Patagonia. I entrust all to Your
Eminence's learned prudence and foresight and most earnestly seek your
aid and counsel so that the difficulties which we will encounter in this
matter may be smoothed over.
Gratefully and respectfully yours,
Fr. John Bosco
On receiving these letters, Cardinal Randi passed on the first to
the secretariat for extraordinary Church affairs, under which South
America came, expecting it to issue an answer and therefore not
responding himself. The second letter he also referred to that same
department [on December 5, 1877] and advised Don Bosco to
apply to it "for all decisions to be made in this matter." By the time
the belated response reached Don Bosco, the missionaries were just
about to set foot on American soil. In spite of opposition from
many quarters of Turin which he constantly had to ward off, Don
Bosco began drawing up an extensive plan for an apostolic
prefecture and vicariate in Patagonia, sending it to the Cardinal
Prefect of the Sacred Congregation for the Propagation of the
Faith. We shall resume discussion of this matter later.
On top of all these disappointments, the bitterest yet was to come
from the Pope, to whom he had asked Cardinal Bilio to appeal for a
subsidy to his latest missionary expedition. We can understand his
feelings on receiving the following answer.
My dear Don Bosco:
Rome, November 4, 1877
I found your letter of October 27 awaiting my return from a pastoral
visit to my diocese. In my first audience with the Holy Father two days
ago, I told him of the latest missionary expedition of forty Salesians to
[South] America and of your urgent need for some kind of grant,
particularly to offset the traveling expenses. It grieves me to say that the
Holy Father did not seem as well disposed as last year. Unless I am
mistaken, I see two main reasons for this: first, the matter of the
Conceptionists and, second, your taking on too many things at one time.
I did my best to dissuade the Pope from any opinion less than favorable
toward you. I do not know if I succeeded, but I believe that a visit from you

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to Rome would be very wise, if not absolutely necessary at this time.
On my part, be assured that, given any occasion, I shall help as much as
I can, not only because of my esteem and love for you, but also in thanks
for the good work of your wonderful Salesians at Magliano, which I made
it a point to bring to His Holiness' attention.
Hoping to speak at greater length with you personally, I commend
myself to your saintly prayers.
Most cordially yours,
ffi Louis Cardinal Bilio
As we have seen, the Conceptionist affair,15 after causing Don
Bosco so many troubles, had ended in failure, certainly through no
fault of his, as our readers can have easily perceived. However, the
Pope had no idea of the intrigues going on behind the scenes. As for
Don Bosco's taking on too many tasks at one time, it is true that,
viewed from afar, his enterprising spirit might well have frightened
some people, but it is equally true that he never put his hand to
anything without prudent and wise counsel. Furthermore, save for
the Conceptionist affair, whose failure cannot be imputed to him,
everything he had attempted during that period proved successful.
Unfortunately, it was true that at this time the Pope's opinion of
him was "less than favorable," but as our narrative continues it will
shed more light on the forces then working against him. We cite
only one instance now. In the second half of 1877, Pius IX had
written Don Bosco three letters, which were promptly answered,
but those answers never reached the Pope, because they had been
intercepted by members of the Vatican household. At first, the
Pope was astonished by what he thought was Don Bosco's silence;
later he assumed that the latter's excessive undertakings had
caused him to neglect other serious obligations; finally he voiced
his complaint, asking: "What did I do to Don Bosco that he does
not even bother to answer me? Have I not done all I could for
him?" He even gave vent to his displeasure with Cardinal Bilio,
exclaiming: "What harm have I done to Don Bosco that he does
not answer my letters?" The cardinal could find no way to
exonerate Don Bosco, as his affection prompted, but when Father
Cagliero came to Rome with the missionaries, Cardinal Bilio told
15See Chapter 2. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
him very plainly everything he had merely hinted at in his letter to
Don Bosco. Father Cagliero, who knew that Don Bosco had
answered all three letters most readily and had been very surprised
at not receiving any acknowledgment, fully assured the cardinal
that Don Bosco was not to be blamed. The prelate was thrilled by
this news, for now he had evidence to dispel the Pope's doubts.
Upon hearing of this, Pius IX raised his eyes to heaven,
exclaiming, "Patience!" However, Cardinal Bilio got the impression
that the Pope was not fully convinced yet. As Pius IX approached
the end of his life, the Lord allowed the angelic Pontiff to be
distressed by affiictions which usually grieve the hearts of saints to
purify and detach them ever more from this earth.16
Fortunately, the mail did not always bring bad news. Toward the
end of October Don Bosco was informed that the agent of the
French shipping line at Genoa had received instructions from
Buenos Aires to assign ten second-class berths to Don Bosco.17
Since a small group of his missionaries was to embark at Lisbon,
Don Bosco twice wrote to a priest of that city, receiving no reply.
He followed up with a letter in Latin to the patriarch, entreating
him earnestly to grant hospitality to the missionaries either at the
seminary or elsewhere, and offering to pay for it, but, seemingly, he
got nowhere, for he said nothing about it at the time of the
missionaries' departure and they themselves never even thought of
paying a courtesy visit to the prelate.
The solemn ceremony of departure was set for November 7.
That day Don Bosco kept his sons very close to him, so as to give
all an opportunity to talk with him at length both privately and
collectively. They were of course no longer heading for unknown
shores, for Father Cagliero had made arrangements for them before
leaving for Italy and had done his best to orient them. Monsignor
Ceccarelli, too, had been asked by Don Bosco to remain in Turin to
teach them Spanish and then escort one part of the band. Still,
being separated from Don Bosco by such a huge distance could not
help but deeply move those men who had lived so close to him and
16To make matters clearer, we add that Bishop IEmilianl Manacorda of Fossano called
one evening on the Pope between ten and eleven o'clock to give him a report in great secrecy.
As he was talking to the Pope, Pius IX whispered to him: "Speak softly. Here even the walls
have ears!" Bishop Fossano mentioned this incident several times to Salesians who were
very close to him. IAuthor I
17Letter from Consul Gazzola to Don Bosco, Savona, October 21, 1877. !Author]

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who, with rare exceptions, were accustomed only to the quiet ways
of their native, ancient Piedmont.
The gentle Daughters of Mary, Help of Christians were even
more apprehensive, but felt buoyed up by the thought that Father
Costamagna would be their escorting angel. Father Lemoyne had
arranged for a departure ceremony similar to the one in Turin to be
held in their little chapel at Momese on the evening of November 6.
Relatives and friends of the departing sisters attended. After the
singing of Vespers, he addressed them with a few words of
encouragement and farewell. Then he imparted Benediction of the
Blessed Sacrament and recited the prayers for travelers. Amid
general emotion, Mother Mazzarello stood up and led the six
departing sisters to the door, while those present said their farewells
more in their hearts than with their lips. The two sisters who were
going to Rome with Mother Mazzarello immediately set out for
Sampierdarena, where they would meet the Salesians, while the
other four joined them there on November 13 when their
companions returned.
At the departure ceremony in the Church of Mary, Help of
Christians at Turin on the evening of November 7, Don Bosco
addressed the faithful as follows:
At the very outset, I must give thanks to God and to Mary for the choice
blessings they have showered upon us.
Most of you remember how two years ago other courageous Salesians
took leave of their families in this very church and set out for the unknown
shores, without funds and without knowing what awaited them. They had
good reason to be deeply worried, but, on reaching Buenos Aires and San
Nicolas, they found help and support. They did so well that soon a second
expedition had to be readied. Relying not on our own halting efforts but on
the aid of the Most Blessed Virgin Mary, we sent a second group to
America's distant shores to their confreres' aid. Now a third and larger
expedition is about to leave its native shores and families and carry the
light of the Gospel to these far-off lands. They go not for self-satisfaction
but because they are absolutely needed to share the burdens of those who
preceded them and now do not suffice for the work, such is the vastness of
the field awaiting them. We cannot let them be crushed by the burden.
Other missionaries must go to their aid, nor will this third expedition be
the last.
First let me state that, apart from the work entailed, this is not of our
doing. All the glory is truly due to God, who has blessed our good

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
intentions and plans. Those who are about to leave, as well as those who
must stay, are no longer fearful, for the danger is less and the distance
shorter and no longer worrisome. Not that the distances have physically
shrunk, but the crossings have already been made by others and
transportation has so improved that our missionaries may well feel they are
going on a pleasure trip-all the more so since a confrere of the first
contingent has smoothed the way and has provided for the well-being of
those who will follow. Furthermore, they will be accompanied by one of
our confreres who came from there, spent some time with us, and now
returns to his mission field.
Today a new band of Salesians leaves for the missions. Do you know
what mission and missionary mean? Missionary means "being sent"-
sent as the apostles were by Jesus Christ. "Go forth to bring God's word
to all nations," Our Lord said, before leaving this world to ascend into
heaven. Inspired by His word, the disciples made their message heard in
all parts of the world. By the same command, the visible head of the
Church, the Vicar of Jesus Christ, sends forth priests to all parts of this
earth to spread the light of the Gospel. When our missionaries get to
Rome, they will call on the Holy Father not just to see him, pay their
respects and be given a formal blessing, but to receive the mandate which
Jesus gave His apostles: "Go into the whole world and proclaim the good
news to all creation" [Mk. 16, 15]. Go, and do good. Go where you are
sent. Armed with this blessing, they will go to savage tribes and change
them into meek flocks to be led into Christ's fold. "Their voice has
sounded over the whole earth, and their words to the limits of the world"
[Rom. 10, 18].
As missionaries, these men must be ready for the unexpected. even for
the sacrifice of their lives as heralds of God's Gospel. Thus far we
Salesians have not been called upon to make truly grave sacrifices or to
suffer persecution-unless we speak by exception of Father Baccino, who
died in the mission field. Those who knew him say he died a victim of
apostolic work or, as we might put it, as a martyr to love and self-sacrifice
for the welfare of others. Yet that enterprising missioner's death has not
been our loss, but rather our gain, for he is now our patron in heaven.
God has blessed the fatigue of these brothers of ours. In several areas of
South America we have opened houses, hostels, festive oratories and
parishes. In Buenos Aires, for example, we have opened a large hostel to
shelter poor and abandoned boys. But there are girls there who are even
more destitute, poverty-stricken, homeless, who hardly know who they are
and have no one to teach and care for them. They, too, must be looked
after, and so, for the first time, six Daughters of Mary, Help of Christians
are leaving their country and families to hasten to where they are badly

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needed. They will open schools and evangelize and, in a word, do all they
can to help these poor homeless girls. This is another achievement.
Let me stress one point. Protestants also are opening missions there, but
what a difference there is between their missions and ours, their
missionaries and our missionaries! I have no time to go into detail but I
will point out one thing. True, Protestants do go to the missions, but who
sends them? The queen of England, emperors, kings, princes. On the
contrary, who gives Catholic missionaries their mandate? Jesus Christ,
represented by His Vicar, the Supreme Pontiff. Does the English queen or
the Russian czar or the Prussian emperor send them in the name of Jesus
Christ? No, for they are neither priests nor the direct successors of the
apostles of Jesus Christ. These missionaries are sent by men, and theirs is
a human mission, usually with objectives that are political and directed
against the true Church. Jesus Christ does not send them. Before a
Protestant missionary sets forth, he considers the size of his salary. "What
are they paying me? Enough to meet my demands? Then I'll go. And how
about lodging, food and clothing?" Finally, Protestant missionaries want
to know if they will receive a subsidy for their children and wives. On
leaving home, they take a load of things along because they want their
homey comforts. Can the same be said of the Catholic missionary? Not at
all! After bidding farewell to family and confreres, he sets out with God as
his sole wealth and support, going where obedience sends him, where his
help is most needed. He has no concern about where, how or when he will
find the funds to live on.
Protestants go only where all life's comforts are available. If they are
unavailable, they will strive to get them. They see their missionary activity
in the light of material advantage, refusing posts of peril. Should they have
to accept such positions or be shamed into them, they go wen armed. Our
Catholic missionaries, instead, shirk neither discomfort nor sacrifice,
going where they are sent in the face of privation and peril. Hunger and
thirst they endure with admirable patience. "God has sent me here to
preach the Gospel," they say "and preach it I will, at the risk of my own
life, with no care or worry for aught else." They set out to win souls for
Jesus Christ while others go for economic gain for themselves and their
families, to win honorable positions in the eyes of the world. Protestant
missionary work may pay well, but the Catholic mission is a noble task for
the good of humanity, necessary for eternal life, a commission which is
both heavenly and divine.
Which of the two missionaries, Protestant or Catholic, emulates the life
of the Divine Master, His love for souls, His efforts to save them?
Now a word or two to my sons who are leaving me. What can I say to
them as they set out courageously into the Lord's vineyard? Let me offer

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you the same advice and counsel which I gave to the first mission band.
They have been published and you can read and ponder them at will.
Another thing I heartily recommend is the observance of our
Congregation's rule. Take it with you, read it, commit it to memory, keep
it at hand as your constant working guide.
You will now go to Rome. Report to the Holy Father as to Jesus Christ
Himself. Then on to America! On your arrival, thank all those who have
been good to us. Tell them we remember them here in this church. Ask
them to continue their kindness toward us, and assure them that all the
good you do will redound also to their merit.
Remember that fervent Christians await you there, eager to welcome
you, that your confreres are now preparing a home for you, that young
people are anxious to listen to you, impatient to see and embrace you. Let
these thoughts warm your hearts. A letter I received today informs me that
religious vocations are developing there in abundance and that many
young men have applied to join us. The harvest awaiting you is abundant,
and you shall have many joys to recompense your efforts.
Go forth bravely. Possibly you will return some day to revisit this
house, your hometown, your families and friends, but this should not be
the thought with which you leave. Seek naught but to win souls for God.
Be comforted by the encouraging words: "Save a soul and you have
predestined your own." I beg you, pray for us here, and we shall pray for
you that God may bless your work.
By God's grace, do your best, while we, by prayer and the aid of Mary,
Help of Christians, shall join forces with you, one in heart and soul on
earth, so as to win souls for heaven, to bring them into eternal glory. Shall
we meet again on earth? Shall any one of you never again see this church?
Perhaps, but your real return will come about in heaven, where we shall
finally rest after our labors and enjoy full happiness. There we shall see
each other in endless joy, in the company of our confreres and the many
souls you will have saved. There we shall all be eternally happy, praising
and blessing God.
Led by Father Cagliero, the m1ss10naries set out for Rome.
Shortly after midday on November 9, they and the Daughters of
Mary, Help of Christians were thrilled with joy at seeing and
hearing the great Pope Pius IX. They stood lined up along
Raphael's galleries as the Holy Father came to them, escorted by
Cardinals Bilio, Pacca and Ledokowsky. Father Cagliero, invited
to introduce them, said, "Holy Father, here is the third band of
Salesian missionaries about to join their companions on our South
American missions. These are the Daughters of Mary, Help of

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Christians who are heading for Uruguay to found their first home
for poor, abandoned girls. We have come to ask for your apostolic
blessing, which we found comforting and wondrously effective
during our two years' work in Uruguay and in Argentina." "Yes, I
bless you with all my heart, my dear children," the Holy Father
answered. Then, looking down the line, he asked, "Where does
Don Bosco get all these people?"
"Divine Providence sends them, Your Holiness."
"Ah yes, Providence! You are right. Divine Providence can do
all things. Let us put our trust in God always."
Father Cagliero then gave the Pope a handwritten report on the
current situation of the Salesian missions in South America, a copy
of a pamphlet that had been printed for the inauguration of St.
Pierre's Hospice at Nice, and a brochure on the Sons of Mary
program for belated vocations to the priesthood. The Pope was
particularly impressed by the last. "Priestly vocations!" he
exclaimed. "Excellent! Excellent!" They all kissed his hand, and
then he addressed them in a loud, firm voice belying his eight-five
years.
My dear children, let me now tell you something which may comfort
you in days to come. It occurred to me this morning as I offered Holy
Mass. At the Introit of today's liturgy commemorating the dedication of
the basilica of St. John Lateran, our cathedral, I read a few words which
first surprised me: Terribilis est locus iste. How awesome is this place!
What can this mean, I wondered, and how can the Church be an awesome,
fearsome place, when we come here to leave our grief, to lift our hearts and
minds to God, to seek His help in need and affiiction? The answer came to
me. Yes, I realized, the Church is fearsome, even terrifying, but only for
some people. You know, my dear children, that there are people who
belong to the Church and yet are very, very evil. All they do is afflict and
grieve her, and if they enter such a sacred place it is only to bring
desolation with them and add to the sorrows of this poor mother of theirs.
For such as these, the Church is indeed terrifying, for in holy wrath she
visits terrible punishment and retribution upon them. We see this every
day. For the rest, for those who love her, keep her holy laws and live
devout lives, the Church is not frightening at all, but benign and tender. It
is in your power, my dear children, to end this terrifying aspect of the
Church. Armed with holy zeal, strive to bring an end to sin and iniquity on
the face of the earth. Aim at being holy in your Congregation, and you will
lead to holiness the inhabitants of those distant lands. Then you will see

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the Church restored to joy as a kindly, compassionate mother, bringing
happiness and blessings to all.
Then summing up his theme-here given sketchily as reported in
the November 16 issue of Unita Cattolica-he concluded: "Love
the Church, my dear children, defend her honor, make others love
her. This is the thought that the Vicar of Jesus Christ gives you at
this solemn moment. Remember it."
Then he cordially gave them his blessing and allowed them to
approach him and kiss his sacred ring again. As Father Vespignani
came up, Father Cagliero remarked, "This young priest does not
yet have faculties for confessions. I ask Your Holiness to allow
him to exercise this ministry until he reaches Buenos Aires."
"Yes," the Pope answered, "hear confessions. I grant you every
faculty, but when you get to Buenos Aires, ask the archbishop for
permanent canonical permission.''
Father Vespignani wrote: "We left that audience, our hearts
bursting with indescribable feelings, and we blessed God. We felt
as though we were descending Mount Tabor after seeing the Lord
and speaking as intimately with Him as did Moses and Elias."18
Some days later, one of their number, the cleric Charles Pane,
suddenly came down with a fever while touring the catacombs of
St. Callixtus. Mother Mazzarella, the first to notice his shaking,
took off her own shawl and asked him with reverent firmness to put
it about his shoulders. His whimpering protest broke down before
her insistence and the chill that shook his body. The Brothers
Hospitallers of St. John of God took care of him until he was strong
enough to travel to Sampierdarena, only to find there that his
companions had already left [for South America]. He had to wait
patiently to join a later expedition.
Don Bosco was waiting for them at Genoa on November 13.
Doleful at the cleric's illness, he told them, "Be careful now, and
don't start losing anyone else on the way." They all crowded about
him affectionately, bubbling with enthusiasm over their audience
with the Pope, repeating in one voice all he had told them, endlessly
speaking of the impression Rome had made upon them. The good
father listened kindly, commenting fruitfully on their words and
sharing their joy.
18Rev. G. Vespignani, Un anno al/a scuola def Beato Don Bosco, p. 133. [Author]

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At Sampierdarena Father Vespignani could hardly wait to talk
with Don Bosco alone. The sudden, unexpected permission to hear
confessions caused him concern. Not that he was unprepared, for
he had attended regular moral theology courses in the seminary and
had taken part in the Oratory's fortnightly lectures of Father
Ascanio Savio. But now that he was about to begin exercising this
sacred ministry, he hesitated. Incidentally, resort to this bold
measure had been necessary because any attempt to obtain
faculties in the usual manner in Turin would have been useless.
Only when confessing to Don Bosco was he able to express the
three areas he feared: spiritual guidance, counseling boys to
overcome bad habits, and adult problems concerning the sixth
commandment. Don Bocso listened very calmly and most
attentively and then dispelled his fears. As regards spiritual
guidance he recalled the text: "Seek first the kingdom of God and
His justice, and all these things shall be given you besides"
[Mt. 6, 33]. "Try to instill the kingdom of God's justice deeply into
people's hearts," he said: "Guide them along the path of grace
through the practice of all Christian virtues, and through prayer, for
these are basic. As for the rest, like resolving particular cases and
counseling for individual needs, that will come too in its time."
As regards young people's confessions he suggested insistence
on frequent reception of the sacraments as an aid to purity, and on a
constant reminder of eternal truths, never tiring of saying, "Watch
and pray," and encouraging devotion to the Sacred Hearts of Jesus
and Mary, Help of Christians. Concerning matters of married life,
he simply reminded him of the three articles in the Roman
Catechism, bonum fidei, bonum pro/is, bonum sacramenti19 and
the exhortation to live a Christian life.
Don Bosco's concern was also for the sisters, who found it so
hard to say goodbye to their mother general. On the evening of
November 13, Father Cagliero arrived with a beautiful cloth
painting of Mary, Help of Christians: "I stole it from the sacristy at
Valdocco," he said facetiously, "and just for you." That painting,
incidentally, has quite a story. The artist had been in danger of
losing his sight and had come to Don Bosco, who blessed him. He
19The good of offspring, i.e., the faculty to procreate and educate the children; the good of
faith, i.e., mutual fidelity; the good of the sacrament, i.e., the indissolubility of the contract.
[Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
recovered completely, painted the picture and gave it to our father.
"This painting is a reminder of that miracle," Father Cagliero
commented. "Don Bosco blessed it and asks that you take it with
you."
The group was to leave from three different ports at three
separate times: the largest band was to sail from Genoa on
November 14, a smaller group from Lisbon on November 29, and
the smallest-just two Salesians-from Le Havre, sometime
between those two dates. The first group, headed by Father
Costamagna, included the Daughters of Mary, Help of Christians.
Accompanied by Don Bosco, they boarded the Savoie. The
departure scene with farewells and a goodbye blessing which had
taken place twice before was again repeated:20 Salesians and
sisters in tears, kneeling on the deck of the ship, and Don Bosco
standing and giving them his blessing. Father Albera wrote:21 "On
several occasions I boarded ship with him when he took leave of his
missionaries. In those precious moments he evinced the strongest
proof of his ardent faith and burning zeal. To one missioner he said,
'I hope you will save many souls.' To another he whispered, 'You
will have much to suffer, but remember that your reward is in
heaven.' To the one who was to exercise the parish ministry he
suggested special attention to children, the poor and the sick."
Don Bosco's fatherly heart was so deeply wrung with emotion
that Father Cagliero and Father Albera tried to divert his attention
by pointing to the harbor launch waiting below. He boarded it, and
was followed by Mother Mazzarello and another nun who sat
together by themselves. Father Vespignani was a member of the
second group, but Don Bosco had asked him to accompany him to
the ship. A truly providential accident tempered Don Bosco's deep
emotion at parting with his sons, who were then leaning over the
deck railing and trying to shout their last goodbyes. A sudden gust
of wind swept off his skull cap. The sister, who was watching our
good father's every move, quickly reached out and fished it out of
the sea, soaking wet. A thoughtful Salesian cooperator quickly put
his own top hat on Don Bosco's head. Don Bosco did not object.
With a smile he thanked them and wore the top hat with a certain
20see Vol. XI, pp. 366f; Vol. XII, pp. 382f. !Editor!
21 Rev. Paolo Albera, Lettere circolari ai Salesiani, Societa Editrice Internazionale,
p. 78. !Author!

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comical gravity in keeping with the moment's droll situation.
Unexpectedly, with ineffable calm and gentleness, Don Bosco
glanced at Father Vespignani from under the brim and said, "You
are thinking about your mother.... Well, from now on let me
worry about her."
"No, Don Bosco," Father Vespignani replied, touched by his
thoughtfulness, "I am really not overly concerned for her. She
easily resigns herself to God's will."
Don Bosco was never one to make a promise and forget it.
Twenty-two years later, when her son returned from South
America, Mrs. Vespignani showed him a letter which read: "My
dear Mrs. Vespignani, your son, Father Joseph, leaves you, but
Don Bosco will take his place for you. Are you pleased? Father
Joseph goes to America to save souls and to assure his own
salvation and that of all his dear ones. He is now in Lisbon, the sea
is calm and Mary, Help of Christians has cast Her mantle over
him. So, rejoice in the Lord! Your friend in Jesus Christ, Father
John Bosco."22
The Savoie put in at Marseille, where the missionaries
disembarked and went to pay their respects to Father [Clement]
Guiol [pastor of St. Joseph's Church] who welcomed them with
open arms and marveled at the size of the group. "When will such a
large group of Salesians come to share our life?" he exclaimed.
"Marseille is nearer than America. I want you here this very year."
Touched by his friendliness, the missionaries wrote about him to
Don Bosco in most grateful terms.23 Don Bosco was not to forget
this wonderful priest's graciousness.
The smaller missionary group left Sampierdarena on November
16, led by Monsignor Ceccarelli, who had delayed his return to
Argentina with his ordinary's permission. Backtracking a bit, let us
explain how Monsignor Ceccarelli got to live in America. He was
born in Mantua and studied in Rome. He had just earned his degree
in theology and canon law when Archbishop Escalada, the
predecessor of Archbishop Aneyros, died while attending the
22Father Vespignani in his book Un anno al/a scuola def Beato Don Bosco, p. 199,
recorded this letter from a copy he had made at that time, but had not dated. The date given
in his book is certainly in error, at least as far as the place of writing is concerned. [Author]
23Salesian Bulletin, January 1878. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Vatican Council. The young priest offered to accompany the body
to Buenos Aires-a gracious gesture which the Buenos Aires
chancery repaid by offering him the parish at San Nicolas de los
Arroyos, one of the archdiocese's best. The rest is known.24
When Monsignor Ceccarelli arrived at Sampierdarena from his
visit at home, Don Bosco was already in Turin, but he found a letter
from Don Bosco probably written in Latin. Don Bosco occasionally
did that as a gracious gesture of trust, especially if he gave some
advice. This may be the reason why the monsignor answered in
Latin.25 His letter is proof of the loving respect which Don Bosco
was able to arouse in all who spent some time in familiar intimacy
with him. The closer people got to Don Bosco the more they loved
and respected him.
With the freedom of the saints, Don Bosco apparently did not
hesitate to give this worthy Salesian cooperator of his some fatherly
advice for his spiritual good. We can read as much between the
lines of Monsignor Ceccarelli's answer. Such was the spiritual
charity with which Don Bosco used to repay his benefactors.
Since Monsignor Ceccarelli's small group was to sail on the
Mino of the Royal British Mail which called at Lisbon, they
thought it best to go overland to Marseille and there continue by
ship for Lisbon. Time, however, was pressing, and so, fearing they
might miss their connection, they went directly by rail to Lisbon,
after a brief stop in Marseille. They ran into problems, but after a
full week of travel they got to Lisbon.
For those readers who want to know everything connected with
our founder, we interrupt our narrative here to record five letters he
wrote from Sampierdarena at this time. The first three were hand-
delivered by his missionaries.
1. To Father Joseph Fagnano
Father Fagnano directed the boarding school and adjacent work
at San Nicolas de los Arroyos. This note was in response
particularly to a letter he had sent to Don Bosco on March 2
regarding plans for a first attempt into Patagonian territory. The
same letter mentioned financial assistance: "This term I cannot
24See the Indexes of Volumes X, XI and XII under "Ceccarelli." [Editor]
25We are omitting the monsignor's ietter. [Editor]

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Third Expedition to South America
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send funds to the Oratory," it read, "but I hope I can send a
contribution for the education of your many orphans during the
second term.''
My dear Father Fagnano:
Sampierdarena, November 14, 1877
I received your letters. Why did you not come to Lanzo for your
spiritual retreat? Were you afraid we'd have no room for you? I hope you
will make a longer retreat next year. I have given thought to your various
communications. The nuns will leave as soon as the house is ready for
them.
This latest expedition has exhausted both my strength and my purse. I
hope you are all set with personnel, but if you still need help, let us know
and we shall try to send you somebody. The new contingent will bring you
all the things you asked for. Send me whatever money you can. Bear in
mind that the Holy Father is very much interested about Patagonia, and
should Father Cagliero delay his return to America, you will probably be
chosen to carry out the experiment. I shall endeavor to write a few lines for
each confrere in accord with your notations on them. Always remind all
our Salesians of the motto we have adopted: "Work and Temperance."
These are the two weapons with which we can overcome everyone and
everything.
The confreres who are on their way will fill you in on other news.
I will only tell you that when you next come to Europe, you will find
Salesian houses at Marseille, Toulon, Navarre, Cannes, Nice, Ventimiglia,
La Spezia, Lucca, Magliano Sabino, Albano, Ariccia, etc.
My fond regards to all. I remember all of you in my daily Mass. Let all
please pray for me.
The grace of Our Lord Jesus Christ be always with you and with our
dear boys. May He keep all of us steadfast on our path to heaven. Amen.
Yours affectionately,
Fr. John Bosco
2. To Father Dominic Tomatis
In those trying beginnings, Father Tomatis was inclined to
discouragement, and our saintly father here writes him words of
encouragement and self-confidence. His sons' trust in him was a
powerful lever in Don Bosco's hand, and he used it to inspire them
with zeal in their ministry.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Dearest Father Tomatis:
Sampierdarena, November 14, 1877
You will welcome a few lines also, written as they are by a sincere friend
of your soul. The confreres arriving soon will have plenty of news for you,
as will Monsignor Ceccarelli, who has seen everything and shared fully in
our activities. Be of stout heart and good cheer. You must be-and this is
my request-a model of work, self-sacrifice, humility and obedience for
the newcomers. You will, won't you? But I would really like you to write
me a long letter, a full account as it were of your spiritual retreat, telling
me everything about your life, your virtues, and your present, past and
future miracles.
Dear Father Tomatis, love Don Bosco as he deeply loves you.
I commend you with all my heart to the Lord at my Holy Mass. Please
pray for me.
Yours ever in Jesus Christ,
Fr. John Bosco
3. To Father Thaddeus Remotti
A zealous Salesian, Father Remotti exercised his priestly
ministry over a period of many years at St. John the Evangelist
Church in La Boca [Buenos Aires], assisted by some diocesan
priests.
My dear Father Remotti:
Sampierdarena, November 11, 1877
I have told Father Bodrato to pinch you for me, and I hope he does so.
Why? Well, whenever the devil tries to disrupt your work, return his
pestering by an act of mortification, a fervent short prayer, an added
fatigue for love of God. I am sending you two companions and I hope you
will be happy with them. Be very thoughtful and patient with them. I am
pleased with you. Keep up your good work. Be obedient yourself, and
promote obedience in others; this is the secret of our Congregation's
happiness.
God bless you! Trust that I am always in Our Lord Jesus Christ,
Your affectionately,
Fr. John Bosco
P.S. Sincerest regards to the assistant priests working with you at La
Boca for the welfare of souls.

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4. To Father Peter Vallauri
Don Bosco always felt perfectly at home with Father Vallauri, a
devout, generous priest of Turin. Now and then he would call on
him in the afternoon to get away from visitors or other interruptions
in order to concentrate on his correspondence or other urgent work.
Not infrequently, on returning home from a journey, he would
invite himself to lunch with the good priest, so as not to arrive at the
Oratory at an inopportune hour or in order to handle urgent
business in town or do some desk work.
My dear Father Peter,
Sampierdarena, November 14, 1877
One gladly returns where he knows he is welcome. Friday at midday or
so I shall drop in on you and ask for a bowl of soup for the love of God. I
also hope I can see your sister Theresa. Remember me to her. Our
missionaries and sisters left for South America today.
There were nineteen. Two other groups will leave early next week: one
from Le Havre, and the other from Lisbon.
God bless us all. Believe me in Jesus Christ,
Yours affectionately,
Fr. John Bosco
5. To Father Joachim Berto
Cardinal Bilio's message that the Pope was unhappy about the
Conceptionist affair, coupled with the information that Father
Cagliero had brought from Rome, made Don Bosco feel the
necessity of drawing up a documentary report on the entire issue. If
the papal brief he mentions in this letter refers to the Conceptionists-
as the context seems to indicate-then the briefs date is February
6, 1877.
My dear Father Berto,
Sampierdarena, November 15, 1877
I found the brief among my papers and had a copy made. Now you
must:
1. Make a copy of the Pope's rescript which commissioned Don Bosco
to modify the rules of the Conceptionists so as to agree with those of the
Salesians.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
2. Find Cardinal Randi's letter to Don Bosco and my reply. Note that
I have one of the cardinal's l~tters with me.
3. Get the letter sent by Brother Louis in which he informs Father
Scappini to postpone his return to Rome.
4. Get the memo given to the cardinal vicar for delivery to the Holy
Father. I believe it is in Father Scappini's handwriting.
Love me in Our Lord Jesus Christ. Believe me always,
Yours affectionately,
Fr. John Bosco
P.S. The first group of missionaries has already left. Tomorrow, God
willing, I shall be back in Turin.
Monsignor Ceccarelli personally knew Archbishop Sanguigni,
apostolic nuncio to Lishon, and so when the missionaries called on
him, he welcomed them warmly and spent much time with their
leader. However, they did not know that a staunch friend of Don
Bosco and of the Salesians was then in the same city, Bishop Peter
Lacerda of Rio de Janeiro, who had been the Oratory's guest just
two months before. He had arrived in Lisbon two weeks earlier and
was to embark on November 24. If they had known, they might
have had a chance to see him. The encounter would have helped
them in their wait because the zealous bishop had talked a great
deal about Don Bosco and the Salesians to prominent people in the
city. But the missionaries, not knowing the language and not having
letters of introduction to any persons of influence, passed through
the Portuguese capital completely unnoticed. With their departure,
all the missionaries were now en route to the land of their
apostolate.

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CHAPTER 11
''Affliction Makes for Endurance"
(Rom. 5, 30)
aRCHBISHOP Gastaldi returned from Rome in Feb-
ruary 1877, fairly well convinced that he would be wise to dispel
any suspicion that he was opposing Don Bosco and the Salesians.
As soon as he was back in Turin, therefore, he mailed to all the
cardinals and to many other prelates a monograph entitled: The
Archbishop of Turin and the Congregation of St. Francis de
Sales. Its Foreword stated:
For some time now, the enemy of souls, ever alert to promote evil and to
destroy good either by preventing it, if possible, or at least by partially
wrecking and corrupting it, has busily labored to insinuate and spread
abroad the belief that the archbishop of Turin looks unkindly upon the new
Congregation of St. Francis de Sales (known as the Salesian
Congregation), founded by the Very Reverend Father John Bosco. This
rumor is undoubtedly the work of the father of lies, as anyone blessed with
Christian prudence may easily see, but it has woefully given rise to
uncertainty and doubt in the minds of many who are somewhat less
endowed, and so it is desirable to disp~l all such uncertainty and doubt.
It then cited ten incidents taking place between 1848 and 1876 to
show how obvious it was that the archbishop of Turin had always
given and was continuing to give the Salesian Congregation and its
founder "such proofs of benevolence as to dispel all doubt and
suspicion to the contrary." We possess a copy of a handwritten
notation of the archbishop which reads: "It is therefore manifest
that the archbishop of Turin acts with no bad will when he is forced
into serious and weighty conclusions about Don Bosco and his
249

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Congregation, for he continues to feel an unwavering kindly interest
toward both the founder and his Congregation, and he acts with the
sole motivation of duty." Each cardinal of the Sacred Congregation
of the Council received two copies, one bearing the signature of
"Canon Chiuso, secretary to the archbishop of Turin, February
28, 1877." Although the statement was not exact in all it said, Don
Bosco offered no response, since it contained nothing derogatory to
his Congregation. No consequences seem to have followed.
But the next August, a controversy flared up which provoked a
veritable flood of writing. A mere trifle in the beginning, it took on a
weighty tone because of the importance the archbishop gave to the
principles he cited to support it and the publicity it received. We
will relate the whole story impartially by stages, letting documents
speak for themselves and limiting ourselves only to collating them
in an orderly manner.
A certain Father [John] Perenchio, of the diocese oflvrea, called
at the Oratory on August 17 [1877] and expressed a desire to
become a Salesian. After gathering summary information, the
superior admitted him to the first probationary period. Pleased with
the response, the priest asked and received permission for a short
leave; he came back two days later to begin his religious life as a
postulant. Since he was known to be living a good life, he was
allowed without further ado to celebrate Mass. On August 22,
Father Joseph Lazzero, vice-director of the Oratory, was ordered
by Canon Chiaverotti to inform the chancery office whether Father
Perenchio was residing at the Oratory, whether he celebrated
Mass, and how long had he been living with the Salesian
Congregation. Father Lazzero replied: "Yes, Father Perenchio has
been with us for several days. He has asked to be admitted to the
Salesian Congregation, but has not as yet been accepted."
Meanwhile Don Bosco had already initiated the usual steps with
Father Perenchio's bishop. The following day, Canon Chiaverotti,
again acting under orders from the archbishop, asked Father
Lazzero to answer the other questions put to him. Father Lazzero
obeyed promptly on August 24: "Father Perenchio has been in this
house twelve days. Up to now he has said Mass on the basis of a
good reference from his pastor. Father Perenchio arrived with the
curate, who testified orally that there was nothing on record against

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"Affliction Makes for Endurance"
251
him. We are giving him hospitality while the formalities with his
bishop are being completed."
A brief parenthetical remark is pertinent. In regard to these
formalities, Archbishop Gastaldi was later to write to Cardinal
Ferrieri: 1 "What formalities Don Bosco could initiate with the
present bishop of Ivrea I do not know, since it is widely known that
Bishop Moreno has openly declared his disapproval of Don Bosco,
and so it would be quite unlikely that he would give his consent to
any priest of his who asked to join the Salesian Congregation."
The formalities were the usual ones required for obtaining
testimonial letters. They were first requested in writing, and then,
since no answer was received, someone was delegated to ask for
them in person. To appreciate Father Perenchio's position
properly, we must remember: 1. that he was obviously free of any
ecclesiastical censure; 2. that he did not need his bishop's consent
to leave the diocese, since he left in order to enter a religious
congregation; 3. that on being admitted to the first period of
probation, that is, to the first phase of religious life, he was to be
considered a member of the Salesian Congregation as regards
rights and privileges; 4. that no bishop could refuse testimonials to
his diocesan priests who requested to become religious and that, on
denial, recourse could be made to the Holy See.
We now resume our main story line. On that same day,
August 24, "Father Rua or whoever represented him" received a
third injunction: Father Perenchio was to be stopped from saying
Mass since he did not possess the required papers; admission as a
novice into the Salesian Congregation gave him no right to
celebrate if he entered irregularly, that is, without his bishop's
testimonial letters. The injunction further stated: "Neither he nor
any professed member may celebrate Mass in churches which do
not strictly belong to the religious order without the ordinary's
permission."
How did the Turin chancery know that a priest of another
diocese was at the Oratory? From statements made at the time, no
sooner did Father Perenchio leave his diocese than the Ivrea
chancery sent a decree of suspension a divinis against him to the
Turin chancery, with the explanation that "he was guilty of
misdeeds." The decree was accompanied by a covering letter,
11..etter to Cmdinal Ferrieri, Turin, September 19, 1877. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
requesting that this be communicated to Father Perenchio by a
messenger from the Turin chancery. The bishop of lvrea was
notified that the decree would be served not through the chancery
office but through a messenger of a civil tribunal.
Where and when was this notice to be served and by whom? The
Salesians never found out. On questioning, Father Perenchio stated
he had not received the decree. Yet, despite that, Father Lazzero,
in agreement with Father Rua, asked Father Perenchio to refrain
from celebrating Mass, and, to avoid embarrassment, sent him to
[our house in] Sampierdarena.
The superiors were undoubtedly struck by the letter's final
forceful threat concerning the long-standing question of testimonials.
The statement read: ''The archbishop has instructed me to add that
this is an extremely touchy and grave matter, and that, if the
Salesian Congregation does not obey relevant Church laws, His
Excellency will be obliged to invoke his authority and seek redress
from the Holy See." But the superiors' concern was more for the
closing words of the previous sentence: "Neither he nor any
professed member may celebrate Mass in churches which do not
strictly belong to the religious order without the ordinary's
permission." But we help out in the parishes and say Mass there
without having ever asked for this permission, was the natural
reaction. True, the diocesan calendar certainly states as much, but
we have always taken that to be a general assertion of the
ordinary's rights. Now this changes the aspect ofthings. It has put
the professed Salesians on the same footing as a postulant who
comes from outside the diocese. Just as the archbishop very
clearly states in this instance that his personal permission is
required, so it would seem he demands it of all of us, and this
imposes a new obligation explicitly on us Salesians. We shall
have to conform. The outcome of this interpretation was a reply of
Father Lazzero to Canon Chiaverotti in Don Bosco's name:
Very Reverend Canon:
Turin, August 25, 1877
Your letter addressed to me in the name of our most reverend and
revered archbishop mandates that no priest of the Salesian Congregation
may offer Mass in churches which do not strictly belong to our
Congregation. We are grieved by such a severe measure, but we shall

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"Affliction Makes for Endurance"
253
conform to it, and so I am now hastening to inform several pastors to make
other arrangements for those Masses which, at their request, several of our
priests used to celebrate for the worship of the faithful. As regards Father
Perenchio, of another diocese, who as a novice has no right to offer Mass
since he has no testimonial letters from his bishop, I respectfully request
you to inform me if any sacred canon or Church law: 1. requires that an
ecclesiastical congregation, definitively approved by the Church, must
account to the diocesan ordinary for its internal administration and submit
for his approval those documents which it may or may not have received
for the admission of postulants, especially since many religious orders
have been dispensed from testimonials; 2. states that a priest who has been
admitted as a novice may not say Mass in those churches which are
exclusively the property of the congregation, particularly when he has
presented the required certificate of his pastor, and he is accompanied and
recommended by the pastor's own curate.
While respectfully awaiting your answer to these inquiries, I beg you to
inform His Excellency that, bowing to his authority, Father Perenchio has
stopped celebrating Mass as of this morning and will personally advance
reasons which he feels should have been considered before such measures
were taken. He assures me that his bishop was informed of everything by a
person whom he had charged with this task and in writing as well, but that
so far he has received no reply.
Yours respectfully,
Fr. Joseph Lazzero
It was also thought best not to send any priest of the Oratory to
celebrate Mass in city churches or institutions until the latter
obtained the requisite permission. Identical instructions were sent
to our Salesians at Valsalice and Lanzo, which were also in the
Turin archdiocese. Time was of the essence, since the injunction
arrived on a Saturday and the priests needed the archbishop's
permission for the following day. Father Lazzero's letter was
delivered to the chancery at three that afternoon as the office was
about to close, but the archbishop was away. True, the vicar
general could have given permission, but he chose not to get
involved in the matter.2 Father Lazzero waited until Sunday
morning in the hope he might get some kind of an answer, but, on
receiving none, he sent this note to the pastors of the various
2 See also letter from the superior of the Brothers of the Christian Schools to the director at
Valsalice, September 2, 1877. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
churches [where Salesian priests usually helped out]: ''Strict orders
of His Excellency the archbishop forbid us to celebrate Mass in
churches other than those belonging to our Congregation. Should
you wish the services of any of our priests, we shall gladly supply
him, if you obtain written permission from the ecclesiastical
authorities." Hence, several churches had no Mass. Some did
because the pastors, upon receiving this notice, got permission in
time. The resulting confusion is easy to surmise, as is the gossip
that buzzed in various sacristies.
The Salesians from the Oratory, Valsalice and Lanzo who
requested authorization were told by the archbishop that he had
never forbidden any Salesian priest to celebrate Mass in public or
private churches of the archdiocese, and that the directives ascribed
to him were purely fictitious. At the same time, however, with no
previous canonical warning, and with no cited reason, on August
26 he suspended Father Lazzero from hearing confessions
anywhere in the archdiocese for a period of eighteen days.
That same day he also wrote to Cardinal F errieri faulting Don
Bosco on three counts: that he never asked either his own
archbishop or the bishop of Ivrea or any other bishop for
testimonials concerning their subjects before admitting them to the
Salesian Congregation; that he played on the fantasies of the young
and bewitched them into his institute; and third, the case of Father
Perenchio. He concluded:
If matters are allowed to continue thus, Don Bosco's houses will
become hideouts for priests who have been censured by their bishops. I
have a diocese within a diocese here. Don Bosco builds with one hand, but
destroys with the other; he does great good, but paves the way to great
evils; he undermines the authority of his own archbishop and sows discord
among the clergy. I have done for Don Bosco what no one else, save the
Holy Father, has ever done, but I am forced to appeal to the protection of
the Holy See against the machinations of this priest who is animated by
the spirit of autonomy and independence and instills it into his subjects.
On August 31, he wrote again to Cardinal F errieri on this
question of the [cancellation of] Masses in diocesan parishes,
claiming that by so doing the Salesians had intended "to cast their
bishop in a bad light with the faithful of his diocese, upsetting and
displeasing him." Cardinal Oreglia informed Don Bosco about this

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second letter on September 6, writing, "I forewarn you that
Archbishop Gastaldi has written a scorching letter against you,
holding you responsible for the cancellation of Masses in several
churches and institutions of Turin last Sunday. Hurry and send me
a written defense and all pertinent documents." 3
On September 14, Don Bosco sent the following memorandum
and all pertinent documents to Cardinal Oreglia and asked him
graciously to deliver all such papers to Cardinal Ferrieri.
Your Eminence:
Turin, September 14, 1877
Through this humble petitioner, its Rector Major, the Pious Society or
Congregation of St. Francis de Sales appeals to Your Eminence for
enlightenment and guidance in the matters which are respectfully and
briefly stated below:
1. Every time that a Salesian asks Archbishop Gastaldi of Turin for
admission to holy orders or for the qualifying examination for confessions,
he demands that we submit the testimonial letters which justified his
admission to the novitiate.
2. Just recently, through his secretary, Canon Chiaverotti, having
learned that Father John Perenchio of lvrea had been received into the
Salesian Congregation, the archbishop ordered the director of our
motherhouse, or anyone in his place, to forbid Father Perenchio to say
Mass in any church; then he extended this prohibition to all Salesians, or,
at least, to all the priests of the motherhouse, enjoining them from
celebrating Mass in any churches which do not belong strictly to the
Salesian Congregation.
3. In total submission to the archbishop's orders, Father Lazzero
respectfully asked whether there is any Church ruling which demands that
an exempt congregation has to consult the ordinary as to admitting new
members, especially if they come from another diocese, and whether a
novice may be enjoined from saying Mass only because he does not have
testimonial letters from his bishop.
The sole response to this inquiry was a severe censure inflicted on
Father Lazzero, whose faculties for confession were withdrawn for twenty
days.
3We have in our archives the original correspondence here quoted and which is still to be
quoted later on, including the letters from the archbishop to Cardinal Ferrieri. We do not
know how they came into our possession. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
CONSEQUENCES
To forestall trouble, Father Perenchio no longer said Mass and neither
did the Salesians anywhere other than in their own churches.
The pastors or rectors of some churches where the Salesians regularly
offer Mass called at the chancery and sought the required permission. The
archbishop was away and the vicar general replied that he could not
interfere in the matter. At the same time, several churches and religious
institutions which could not obtain permission had no time to replace
them, with the result that many people had to miss Holy Mass on that
Sunday. Father Lazzero, zealous in the ministry of reconciliation and
preaching, had to watch penitents throng his confessional, unable to
render them even the smallest service for their soul's comfort.
By setting forth these facts as above, I cast no blame on anyone. I only
implore Your Eminence graciously to help avoid a repetition of such sad,
regrettable situations. On a separate sheet I have added a few remarks on
this matter and I limit myself here to these few questions:
1. Could Archbishop Gastaldi lawfully pass judgment on the validity of
Father Perenchio's admission to the novitiate, and, if he could, should he
not first have asked the superior for his reasons?
2. Did he lawfully inflict a canonical penalty on the director, Father
Lazzero, for having expressed his views on that judgment?
3. Could he forbid the Salesians from celebrating Mass in churches that
do not belong strictly to our Congregation without his permission?
4. In this case, is it not enough to present testimonials signed by a
superior who is recognized by the chancery?
5. When a Salesian reports for examination for the sacrament of
penance or for holy orders, may the archbishop demand not only a letter of
his superior but also the testimonials which superiors of congregations
regularly request from the diocesan bishops before admitting a candidate
to the novitiate?
Any suggestions or ruling Your Eminence may graciously propose will
be accepted most respectfully by the Salesians, who will always feel
honored to carry out your instructions promptly and faithfully.
Most respectfully yours,
Fr. John Bosco
The separate page contained a few juridical reflections drawn by
the eminent Jesuit canonist, Father [John Baptist] Rostagno, on the
injunction issued to the superior of the Oratory not to allow a
priest-candidate of the Congregation to offer Mass in the Society's
churches and on the directive to the superior or his delegate that

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257
without the ordinary's permission no Salesian priest was to say
Mass except in churches belonging exclusively to the Salesian
Congregation. Don Bosco added a declaration on the matter of
testimonials:
In an audience with His Holiness, Pope Pius IX, on May 3, 1876, the
Supreme Pontiff granted me vivae vocis oraculo exemption from the
testimonial letters prescribed by the decree of [the Sacred Congregation
of] Bishops and Regulars of February 25, 1848, for all young men who
had studied or lived for any reason in any Salesian house or boarding
school should they in time ask to join our Congregation. Then, again, in an
audience on November 10, 1876, he extended, also vivae vocis oraculo,
this dispensation, with no exception, to anyone wishing to enter the
Salesian Congregation. The Sacred Congregation of Bishops and
Regulars was informed of this benevolent concession of the Holy Father-
better still, this singular token of his clemency-in a letter addressed to the
Cardinal Prefect of the same Congregation dated December 16, 1876, and
again in a letter of January 1877, hand-delivered to the Congregation's
secretary, who put it into the file of the Salesian Society. Father John
Bosco.
On September 19, 1877, Archbishop Gastaldi for the third time
addressed his grievances against Don Bosco in connection with the
happenings of last August 26 to the Cardinal Prefect of the Sacred
Congregation of Bishops and Regulars, claiming he could now
"present the matter in its proper light." Twelve pages of legal
stationery, tightly spaced and written in small, clear penmanship,
explained what the chancery's secretary meant when he wrote the
directive that religious had to have the ordinary's permission to
celebrate in churches not belonging to their congregation.
It was evident-he asserted-that the words "neither he nor any
professed member, etc." were added only to state that, even had Father
Perenchio been a novice in good standing or a professed member of the
Salesian Congregation, the archbishop could still forbid him to celebrate
Mass in churches of the diocese, just as he could forbid any religious. The
statement was not to be taken to bar all of Don Bosco's priests from
celebrating Mass in diocesan churches without a new permission, 4 nor
4"New" in relation to the tacit permission by which they were already celebrating in
diocesan churches although that year's liturgical calendar stated: "We caution all religious
that they may not celebrate even a single Mass in any diocesan church or private chapel
without our permission. the only exception being their own churches or chapels." [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
was any reference made to written permission. The decree did not cancel
any formerly issued, explicit authorization which had been used for a
number of years by a considerable number of Salesian priests ... sciente
et non contradicente archiepiscopo [with the archbishop's knowledge and
approval].
In an annotation to a document which we shall soon quote, an
important person remarked that, factually, though the archbishop's
letter might be "dear" to some, it was "doubtful" and even
"obscure" to others. The Salesians did not claim that the
archbishop had forbidden them to celebrate Mass outside their own
houses without his written authority. As a wise and easily
understood precaution, they sought written permission from the
rectors of churches and communities in which they usually
celebrated. Then Archbishop Gastaldi went on to describe the
scandal which the Salesians had caused by the abrupt stop of
Masses and the need of reparation.
Just what kind of reparation he meant he had already indicated.
Upset by the archbishop's remonstrations, Father Chiaverotti
called at the Oratory on September 5 to ask for his letter which had
created such a stir, maintaining he had written it at His
Excellency's dictation. That same day, at the archbishop's wish,
Father Lazzero returned the original to the chancery. However,
shortly before, Canon [Joseph] Zappata, vicar general, had written
to him:
Reverend Father:
Turin, September 5, 1877
I must carry out the archbishop's instructions to me to send for you and
request the letter which was brought to his attention and with which he is
acquainted. To make an appointment easier for you, I sent word by the
two clerics who called at the chancery that I would meet you in the
sacristy of Holy Rosary Church, where indeed I did wait for you until
seven o'clock.
You probably were unable to come. However, since I cannot wait much
longer to give His Excellency an answer, please come at once to the
chancery upon receipt of this note.... Please bring the original letter with
you, so that I may be sure to have it.
Yours sincerely
Fr. Joseph Zappata, Vicar General

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That very evening the first general chapter of the Salesian
Congregation was opening in Lanzo. Two days later Father Rua
sent the archbishop the following statement from Don Bosco:
September 7, 1877. Father John Bosco, Rector Major of _the
Congregation of St. Francis de Sales, duly informs Your Excellency that
Father John Perenchio, of the diocese oflvrea, has been admitted as an
aspirant to this Congregation. In conformity with the prescriptions of the
Holy See, it was thought advisable to request a testimonial letter from his
bishop, who did not see fit to issue one. In accord with the decree Regulari
Disciplinae, of January 25, 1848, I duly inform Your Excellency of this. I
am deeply honored to remain, etc.
Thus Don Bosco complied with the archbishop's admonition that
Church laws concerning "that most delicate and important matter"
of testimonials be oberved, which he had issued with two pertinent
threats.
In tum, Archbishop Gastaldi instructed Father Francis Maffei,
pro-secretary, to acknowledge receipt of Father Rua's letter and to
inform him that, before replying, the archbishop wanted to know
whether Father Lazzero and the other superiors were sorry and
were ready to apologize for the "most serious trouble" they had
caused on August 26 by the "most enormous blunder" they had
committed. They were to inform him of this in a letter to be signed
by Father Lazzero or Father Rua or Don Bosco. Otherwise, he
would take appropriate action to safeguard the respect and honor
due his authority.
Convinced that they had obeyed an order from their archbishop,
the Salesians did not feel that they had been guilty of anything
demanding a written apology. So, rather than send any more
troublesome papers, once they learned of the steps which the
archbishop had taken with the Holy See, they felt that they ought to
retain documents which were rightfully theirs and seek to repossess
Father Chiaverotti's original letter. Father Lazzero, therefore,
requested the vicar general to return it, but Monsignor Zappata
answered that, since the letter was already in the hands of the
archbishop, the request had to be made directly to him. The
Oratory vice-director then hastened to write again on September
17, explaining that the Holy See wanted that letter.5
5 This sentence is a condensation. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
On September 19, Canon Zappata wrote to him, among other
things:
Yesterday after 3 P .M., I received your note of the 17th in which you
again request me to return the letter known to both of us. Before leaving
my office, I went to the archbishop to request it, and he replied that he
would send it the next day to the chancery. I have just received it-it's
after 3 P.M.-and hasten to send it to you.
But the letter was accompanied by a decree of the archbishop
suspending Father Lazzero from hearing confessions for an
indefinite length of time.
That very same day the "serious complaint" about Bishop
Lacerda's pontifical Mass6 was lodged. Three days before, one
Father Caesar Cappelletti of Bologna had been suspended, the
reason stated in a long letter addressed by Archbishop Gastaldi to
the Sacred Congregation of Bishops and Regulars on September 19.
It read:
In a city such as Turin, where presently priests keep moving in from
other dioceses, and in a house such as Don Bosco's, where out-of-town
priests have easy access, it is necessary for the ordinary to be ever on the
alert, especially since Don Bosco is often away from Turin and not all his
associates are very watchful. Some months ago, a priest of Bologna was
given hospitality there. At the request of Don Bosco's priests, I gave him
faculties for confessions, and he used them in the Church of Mary, Help of
Christians, which belongs to Don Bosco. Just a few days ago, a formal
charge of solicitation was brought against this priest which I duly passed
on to the Holy Office.
As soon as the priest was suspended, Don Bosco wrote to
Bologna for more information on him without mentioning the
reason for his request, and on September 19 the archdiocesan
chancellor, Achilles Manara, later cardinal, replied, repeating what
he had told him initially: that Father Cappelletti needed guidance
and firmness since he was flighty, mediocre and apt to go for the
limelight. Under guidance, he said, he could do good, being zealous
and active; as for moral behavior, nothing could be said or proven
6 See p. 135. [Editor]

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261
against him. He therefore again recommended him warmly to Don
Bosco's charity. It is Father Lemoyne's opinion that the accusation
was doubtful. Be that as it may, the usual thing to do was to inform
the superior of the measures to be taken before bringing charges
against the Salesian Congregation to the Holy See. The priest
returned to his own diocese.
Here, in keeping with our chronology, we shall insert a letter
from Father Robert Murialdo,7 Servant of God, to Archbishop
Gastaldi, who had been a fellow student of his.
Most Reverend Archbishop:
Turin, September 18, 1877
As I forward to you the letter you request, written by Father Lazzero to
the Reverend Mother at St. Peter's Institute,8 I cannot help but renew my
offer to act as your mediator with Don Bosco and his associates, with
whom I am on excellent terms, in an attempt to end this present painful
state of affairs.
I am sure that all these priests would love to return to the good
relationship they used to enjoy with their ecclesiastical superior and to see
him at the Oratory now and then, like the good father and friend they once
knew him to be. One day, while in town, I met good Father Rua whom I
have known from his boyhood. Because of my deep concern for the
conditions existing between him and his confreres with Your Excellency, I
brought up the topic. He expressed such grief over the present dissension
that he was practically crying in the street, moving me to such pity that I
could not press the subject.
At this time, Don Bosco and his Salesians are on retreat at Lanzo, and I
feel this would be the most opportune moment to reach an understanding
over past differences.
If you feel I ought to take some action, please let me know which steps,
which approach and which words to use. It will truly be a wonderful
chance for me to do my very utmost to bring about good future relations
between Your Excellency and Don Bosco and his Congregation, burying
the past in oblivion and crediting everyone's good intentions. Should my
efforts succeed, I am sure that all decent people will be delighted and that
the Supreme Pontiff himself will be overjoyed to know that the
misunderstandings between Turin's archbishop and Don Bosco and his
7Cousin of Father Leonard Murialdo who was proclaimed a saint by Pope Paul VI on
May 3, 1970. [Editor]
8 Father Lazzero had asked the Mother Superior to apply to the chancery for authorization
for a Salesian to continue celebrating Mass in the chapel of her convent. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Congregation have, thank God, been entirely cleared. And would this not
remove a long, painful thorn from Your Excellency's heart? Perhaps a
meeting of both of you, mediated by some important churchman, in which
you could both express your views on the various matters which led up to
the present regrettable situation, might greatly help dispel certain doubts
and fears, as well as justify and clarify your lines of action. I am convinced
that after such a mutual exchange, with each of you defending the rights
you believe to be yours and offering each other satisfaction, you will find it
easy to come to an agreement and renew your friendship.
So be it-soon, indeed, right now!
I say no more. I only ask pardon if, in writing, I momentarily forgot your
lofty position and my lowly one. If you feel I can be of any help, tell me,
for I am at your disposal. Otherwise, at least take into consideration my
good intentions.
I kiss your sacred ring and beg your holy blessing upon myself and the
humble Institute of St. Peter.9
Your faithful friend,
Fr. Robert Murialdo
It was at this time that these events prompted a second effort at
mediation at the suggestion of the Jesuits at Chieri. It was no more
than a pious suggestion, but it did give rise to an exchange of ideas
with an eminent Oratorian10 and we feel that it helps clarify the
truth, besides making for interesting reading. Toward the end of
September, Father Louis Testa, S.J. wrote to Don Bosco as
follows:
Chieri, Feast of St. Michael the Archangel, 1877
Reverend and dear Father:
I am a sincere, earnest friend of your Congregation, though I have not
personally met you, its founder. I am a priest of the Society of Jesus, for
some years professor at the seminary of Susa.
. Being a long-time friend of the archbishop of Turin and acquainted with
his confidant, Father Carpignano, I called on the latter, after intensive
prayer to God, and sought an interview with him to discuss some very
grave matters. The interview was granted, and so we together discussed
the case of the pastor of Holy Martyrs' Church and of the Society of Our
9 An institution for wayward girls founded by Father Peter Merla who greatly helped Don
Bosco in the early years of the Oratory. [Editor]
10A priest of the Congregation of the Oratory of St. Philip Neri. [Editorl

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Lady of Consolation, founded with the Holy See's consent by the Society
of Jesus. We sought to end these complex matters of ours, and he gave me
ample promises. Since they do not concern you personally, I will not go
into further details. Other persons of influence and ability will see that
matter concluded to meet the Pope's wishes.
I then went on to say that it was high time to settle once and for all the
multi-faceted controversy entangling the Reverend Don Bosco and his
Congregation, approved by the Holy See. I remarked that it was a much
discussed topic throughout Italy, particularly in the Vatican and even in
France. Father Carpignano then told me of a meeting which had taken
place between the archbishop of Turin, Archbishop Fissore [of Vercelli]
and the Reverend Don Bosco, and which was of no avail because Don
Bosco refused to sign a certain paper. Not being acquainted with the
contents of that paper (which I now know in its entirety), I commented
that the whole matter had been handled much too formally and that such
serious disagreements were not to be reconciled easily and satisfactorily in
this way. I suggested that Archbishop Gastaldi summon Don Bosco in the
same gentle spirit with which (at my advice) he had summoned the
opposition leader in the grave controversy that had flared in Chieri and
charitably discuss those things which now divide them. To reach a
settlement, I suggested both sides yield a little, as saints do, when
questions of their rights are involved, rights not purely personal.
Father Carpignano (an excellent diplomat) then kindly asked if I were
acting in any official or semi-official capacity in this touchy matter.
I replied, "From men, no, but from the God of peace, for the glory of the
Church, yes. I call upon the witness of your founder for what I am going to
say (and I turned toward the portrait). For over a year, whenever I pray, I
keep hearing a voice within me .saying: Even as a lad you were the
archbishop's friend and fellow seminarian. Thanks to you, several
disputes were settled between him and some highly placed people; just
recently you prevented an impending grave clash on the occasion ofthe
Chieri festivities to everyone's satisfaction. From you he accepts certain
truths and remarks which he would not tolerate even from another
archbishop, so much so that you were able to say to his face without
causing him offense that you spoke to him that way because no one dared
breathe in his presence and that you had nothing to hope for from him
and nothing to fear. You even threatened to make a novena against him,
and not only was he not offended, but he even begged you affectionately
to make a novena on his behalf. Why then don't you avail yourselfofthis
fortunate situation to do a little good to My servants?
"However, aware of enormous entanglements and knowing my
superiors' will that none ofus become involved with Archbishop Gastaldi,

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
I limited myself to praying and having others pray and to writing to a few
influential persons in the Roman Curia to ask them to put a stop to what I
feel is a scandal. But it happened on a particular morning (it was about the
end of August) that as I passed in front of St. Philip's [Church], I felt
strongly impelled to talk to you. I had once before helped you in the matter
of your election, which some government official had opposed. Three
times I tried to continue on my way, and three times I had to tum back,
and so I feel I come to you only because God wills it. Promise me that you
will give serious attention to this matter, which now stinks (excuse the
word, it slipped out), and is causing consternation and maybe scandal
among good people. You can do it if you are willing. I believe that the
moral teachings of [St. Alphonsus] Liguori (sole author approved
specifically by the Holy See) oblige both you and the archbishop sub gravi
to do all you can to put this matter to rest iuxta mentem Sanctae Sedis
[according to the wishes of the Holy See] as you did in the other two
situations."
At my determined tone, Father Carpignano blanched somewhat, and
his features took on a look of grief and embarrassment. In a low voice he
said, "Father, I see that we both share the same ideas in this matter. The
real problem is to find a practical way to bring it to a happy conclusion.
You realize that we are dealing with two saints, adamant in their stands."
(Here I interrupted him, "You mean stubborn, like all Piedmontese.")
He smiled and continued, "Let's try this. Let's pray to the Lord that He
kindly intervene. It's amazing, but both men believe they are acting in
accord with God's will and desires, and it may be that both are somewhat
right and somewhat wrong. What are we to do in that case?"
I closed our talk by saying gravely and weightily, "For the moment, do
not mention my name to the archbishop. Later, if you wish, you may. But
let me tell you that from what I hear from Rome, the authorities there are
sick and tired of all this mess in the archdiocese, and I am very much
afraid that Pius IX will treat the archbishop as he already treated others
and is now treating the bishop of Nice, in spite of the latter's very powerful
support, capabilities, and astuteness. (Since he did not know the facts, I
told him of them.) So these questions had best be settled now,properly, as
the Pope wishes; otherwise next year someone will see to it."
Father Carpignano stammered something, and we parted gravely, thus
ending our interview.
Since then, the archbishop has answered none of my letters, and his
friends (whom I met) have treated me almost with fear. But I do know that
he has changed some of his decisions and is somewhat afraid that you or I,
my dear Don Bosco, may write to Rome. What I said about Father
Carpignano is sufficient for now.

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Let me just say that, were I in your place, I would never have agreed to
waive the Salesian Congregation's privileges during the archbishop's
lifetime. In fact, as superior I would uphold them in Rome with all my
might. This is what we [Jesuits] have done from the days of St. Ignatius to
the latest incident with Archbishop Darbois in Paris, who was forced to
back down. For the same reason, I would not tolerate the bishop oflvrea
refusing your priests permission to celebrate Mass in his diocese.
Furthermore, I would initiate canonical proceedings (Father Rostagno, S.J. is
your man for that) on behalf of that young priest novice of yours who was
suspended after his departure from Ivrea in a diocese that was not his
own. If he was wrong, let the matter stand, but if he was right I would stick
up for him in the first instance before the Turin chancery which issued the
suspension, and then before the Roman Curia. Thus did the saintly
founders act. A well-aimed blow forestalls further attacks....
Allow me to kiss your hand humbly.
Your dear friend in Christ,
Fr. Louis Testa, S.J.
During the general chapter at Lanzo no one knew that Father
Lazzero had been suspended from hearing confessions, but when it
came time for him to return to the Oratory, he felt that his situation
would become embarrassing. He wrote the vicar general to implore
the archbishop to revoke the suspension or at least give him a
reason for such severity, but Monsignor Zappata felt he could not
oblige. "One seeking his superior's pardon," he wrote on
October 4, "should earnestly express his wish and respectfully
submit his petition." As for the reason for the censure, he added,
"All I know is it had something to do with a letter signed by Canon
Chiaverotti and addressed to either Father Rua, Don Bosco or
someone else, but I know nothing about the reason for your
suspension.... You can find out. ... In accord with the merit and
responsibility of your office, write directly to the archbishop and
ask for the favor you wish, even at the price of humbly begging
forgiveness, unless you feel that in good conscience you are not
bound to do so." For the time being, neither Father Lazzero nor
anyone else did anything to give the impression that they had been
at fault.

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The three letters of Archbishop Gastaldi to Cardinal F errieri had
meanwhile prompted this official notice to Don Bosco:
Very Reverend Father:
Rome, October 10, 1877
In view of the complaints filed by the archbishop of Turin, this Sacred
Congregation of Bishops and Regulars deems it opportune to turn to you in
order to end the bewilderment of this city's faithful in finding themselves
deprived of Mass on Sundays and holy days in many churches.
institutions and religious houses where Salesian priests regularly offer
Mass. Acknowledging the fact that the archbishop acted within his rights
and that therefore he did not slight the Salesian Congregation in any way,
you will please comply with the ordinary's ruling and make arrangements
for the faithful to stop being deprived of the opportunity of attending the
Holy Sacrifice on the days prescribed by the Church in the above-
mentioned places. Furthermore, this Sacred Congregation can only exact
your strict observance of papal decrees concerning the admission of
candidates to the Salesian Society. You realize how important it is for
your institute that applicants present testimonial letters from their
respective ordinaries, since they inform you of both good and bad points of
said applicants. While your scrupulous adherence to papal decrees on this
matter is urged, it is understood that you are not barred from presenting
the relevant documents on which you seem to base your conviction that
you are dispensed from such observance.
Informing you of the above, I wish you all prosperity in the Lord.
~ Cardinal Ferrieri, Prefect
Without the least delay, Don Bosco again summarized the
history of recent events in his reply to the cardinal.
Your Eminence:
Turin, October 12, 1877
I was utterly surprised to receive Your Eminence's letter which seems
to place the blame for the omission of divine services in several of the
city's religious houses and diocesan churches on the Salesian Congregation.
Since a remonstrance from our archbishop was already becoming known,
at the beginning of September I sent a memo to Cardinal Oreglia and
asked that he graciously deliver the same to Your Eminence. Perhaps he
has been absent from Rome or is sick.
At any rate, I respectfully wish to meet Your Eminence's desires, and I
humbly beg you to tell me of the charges brought by our archbishop so that

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I may furnish you with proper clarifications. Till then, in response to your
kind letter, I venture now to present a summary view of what happened,
later sending you pertinent documents as soon as I can.
At the start of the year 1877 the archbishop of Turin decreed in the
diocesan calendar: "'We caution all religious that they may not celebrate
even a single Mass in any diocesan church or private chapel without our
permission, the only exception being their own churches or chapels."
We promptly obeyed such a grave order and applied to the
archdiocesan chancery for the necessary permission, which was promptly
given, and we continued to offer Mass as usual in those churches where we
generally serve both on Sundays and weekdays. However, after mid-
August the prohibition was expressly restated for the Salesians in a letter
to this effect. When we asked for a clarification we received as sole reply
and reason the suspension of Father Lazzero, director of this house, who
had written a letter in which he respectfully asked for the cause of such a
prohibition. We had, therefore, to inform the religious houses and
churches which we serve to obtain requisite permissions. A few did obtain
them in good time, and we continued to celebrate Mass for them as usual.
Others were not so prompt and, since the archbishop was on vacation, the
vicar general's reply to the requests was that he did not wish to get
involved in the matter. This explains why some churches had no Mass.
Although the archbishop maintains that this prohibition is '"fanciful," it
nevertheless still holds; in fact, several of our priests who went to offer
Mass in several parishes were denied permission. Just last Sunday (feast
of the Holy Rosary) Father John Cinzano, summoned home on family
business, could not satisfy the fervent wishes of his parents and relatives
and had to return to Turin in order to celebrate Mass in a church belonging
to our Congregation. The pastor's only reason was that the prohibition
was the express order of the archbishop. What was I to do?
A second matter is that of a testimonial letter of a novice. I know for
sure that the testimonial is to be requested of the ordinary of the novice's
own diocese, not of the ordinary of the diocese which the novice enters to
reside. It would seem to me that an ordinary cannot interfere in a
congregation's internal administration without slighting the Holy See,
which approved its internal self-government. The priest in question came
from the diocese of Ivrea. His ordinary was asked for a testimonial letter,
but he saw fit not to grant it or even to send a reply. I then followed the
ruling of this Sacred Congregation [of Bishops and Regulars], informing it
of the situation in detail, in compliance with the papa] decree of
January 25, 1848.
Your Eminence, I am presently at the head of a newly founded
Congregation which, though harassed by grave difficulties, is experiencing

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
considerable growth. To date, I have never taken a single step without the
full consent of the Holy Father and of the Holy See, and it is my intent to
continue doing so unfailingly in the future. In your charity, give me your
aid, continue your protection, counsel me, and I assure you that the
Salesians and I will always promptly obey you. But I need guidance to
face the vexations which endlessly plague us. Father Lazzero, a devout,
zealous priest, to his great embarrassment, has to see his confessional
thronged every day by the faithful, and he is still suspended from hearing
confessions, without even knowing why.
Please forgive the freedom and trustfulness with which I write, and
accept my deepest thanks and veneration.
Most respectfully yours,
Fr. John Bosco
During these days a new attempt was made to relieve the tension.
Father [Anthony] Tresso, pastor at Lanzo, learned of the
suspension of Masses from the Salesian school's director, who was
personally involved, and he obtained more details on the entire
issue from the superiors during their general chapter at Lanzo. A
loyal Salesian alumnus, he was asked by Don Bosco before leaving
to find some way of bringing about a settlement and of assuring
Archbishop Gastaldi that the Salesians' only concern was the
welfare of the diocese and to obey and work without causing
displeasure. Father Tresso willingly took on the task. He managed
to get an appointment on October 11. The interview of ninety
minutes was more a one-sided speech than a conversation, a tirade
of resentment from the archbishop so vehement as to silence Father
Tresso before he could even speak and to kill any desire to go to
Turin and report to Don Bosco on his mission. 11
11 Father Tresso immediately spoke of the tirade to Canon [John Baptist] Anfossi, who
was waiting outside and who immediately put it into writing and sent it to Don Bosco (Letter
of October 12, 1877). Ignoring the rest, we must, not without pain, in the interest of our
narrative, highlight one point. Archbishop Gastaldi stated, "He [Don Bosco] boasts that he
had me nominated bishop. In fact, he even wrote me a letter, flinging it into my face. But I
sent the letter to Rome, so that they might see this fine saint in whom they put so much trust."
We published this letter in Vol. XI, p. 355. In it Don Bosco recalled his "good offices and
efforts" to "overcome the great obstacles that stood in the way or' his appointment both in
Saluzzo and in Turin, but he did so solely to show his true feelings for the archbishop and the
incongruity of turning against him after having done so much in his favor. So much for the
boasting. As for the fact itself, reliable documents make it clear enough that Don Bosco did
exert effective influence with the government in the problems of the exequatur and temporal
rights. As for Gastaldi's nomination to the see of Turin, it has been maintained on the

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On October 15 a new and notable issue arose. Archbishop
Gastaldi issued a pamphlet, printed anonymously by the Marietti
Press, which was nothing else than a rehashing of the lengthy
September 19 letter. The first page was captioned: "Privately
Printed for the Most Eminent Cardinals and Several Archbishops
and Bishops." The pamphlet was entitled: The Archbishop of
Turin and the Congregation ofSt. Francis de Sales (herein known
as "Salesian ''), which was thus described:
Founded in Turin by the Very Reverend Father John Bosco, priest of
the archdiocese of Turin, in the institute known as the Oratory of St.
Francis de Sales, Via Cottolengo 32; it owns and services the adjacent
Church of Mary, Help of Christians.
The text began:
In August 1877, this institute caused vexatious problems for the
archbishop of Turin, who feels it proper to bring them to the attention of
the most eminent cardinals and to a few archbishops and bishops.
Next came the account of Father Perenchio and the suspension
of Masses. Then two explanatory statements closed with the
observation that the archbishop's complaint against the Salesians
essentially stemmed from their disregard of Church laws. The
pamphlet concluded by stating:
On September 9, 1877, the archbishop of Turin in a letter to Father
Rua, superior of the local community of the Turin Oratory, declared that
when the Salesians would apologize for their most serious blunder of
August 26, and seek pardon through a letter, signed by Don Bosco or
Father Rua or Father Lazzero, the archbishop would consider the
authority of Canon Virginius Marchese, pastor of Carde, diocese of Saluzzo, a secretary of
the Vatican Council, that this was entirely due to Pius IX. La Civilta Cattolica (1915, Vol.
IV, p. 627) is also cited as proof. In saying good-bye to Monsignor Marchese in a special
audience, Pius-having heard that he was returning to the diocese of Archbishop
Gastaldi-charged him to tell the archbishop that he would never forget the services he had
rendered during the Vatican Council. But this does not wipe out the fact that: 1. "great
obstacles" would rise later; 2. these would be "overcome" thanks to the "good offices and
efforts" of Don Bosco. Besides, Monsignor Marchese does not here raise any doubts about
the matter, nor would Don Bosco have reminded Archbishop Gastaldi of it in his letter of
1875 were it not an undeniable truth. The matter was not a secret known only to the
archbishop and Don Bosco, for it was common knowledge in Rome and elsewhere. (Seep.
101 of Vol. XI and p. 9 of this volume.) [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
distasteful matter satisfactorily ended; otherwise he would be forced to
resort to all necessary means to safeguard his position and authority. No
such letter has as yet been received. Hence, this expose. In all truth,
Christian humility alone-the essence of the religious spirit shaping the
life of any religious congregation and of each of its members-should be
enough to prove that flagrant blunders-unintentional, yet the result of
misjudgment and starry thinking-were committed and compromised the
divine authority of the bishop and of the ecclesiastical see. Therefore there
is a strict obligation to make up for the offense at least by acknowledging
the errors and asking pardon.
Now both parties could look only to Rome for a settlement, as
Cardinal Oreglia's letter of October 15 to Don Bosco clearly
stated:
I cannot understand the letter by Cardinal Ferrieri sent to you,
especially since the chancery offices are now closed. Yet this in no way
bars you from appealing to the Holy Father, as I suggested in my telegram
yesterday. I think your appeal should demand that the dispute be
discussed in its entirety by the full Sacred Congregation [of Bishops and
Regulars]. I see no other way you can free yourself of this predicament.
Consequently, taking Cardinal Oreglia's counsel, Don Bosco
took the memorandum he had sent on September 14 to Cardinal
Ferrieri. 12 He merely changed the salutation and closing, inserted
some changes and amendments, and then submitted it to the Holy
Father.
Don Bosco's addition under "Consequences," following the
second paragraph, is worth comment:
When the archbishop was made aware of several objections, he stated
in word and writing that his letter had been misread. Yet, no one who reads
it, I think, can take it to be anything but a genuine prohibition. In fact when
Commendatore Occelletti13 called upon the ordinary for the required
permission, he received it, but only for one person, and then with strict
12See pp. 255f. [Author]
13A great benefactor of Don Bosco, he established on his own premises a festive oratory
for boys and helped Don Bosco's Oratory at Valdocco. For other details see Vol. X, p. 519.
[Editor]

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"Affl,iction Makes for Endurance"
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formalities. 14 Why grant permission, unless there had been a prohibition?
Another instance: When the curate of Sts. Peter and Paul Church asked
that one of our priests be allowed to continue celebrating Mass in his
church, the vicar general replied that if this priest was a Salesian, he
washed his hands of the affair, but if he were not, he could offer Mass.
Furthermore, several of our priests visiting their families asked to say
Mass for their relatives, only to be refused permission by pastors, who
claimed that such were higher orders they had received. On the feast of
Our Lady of the Rosary, a Sunday, newly ordained Salesian Father John
Cinzano, visiting his family in Pecetto Torinese for the day, went to his
parish church to offer Mass and was immediately forbidden to do so by the
pastor because of the archbishop's order received personally two weeks
before. 15
Returning to the anonymous pamphlet, we must add that we have
a copy, with marginal notes here and there by some official of the
Sacred Congregation of Bishops and Regulars .16 At the top of the
first page a pencil jotting reads: "It would have been better to settle
this matter inter te et ipsum so/um ac postea die Ecclesiae
[between you and him alone and then appeal to the Church-cf.
Matt.18, 15]. Such publicity can do no good." Then, in purple ink,
"Childish nonsense smacking of gossip and word trickery."
The reason for the "long silence" [about an apology] deplored by
14The following note was issued for Chevalier Occelletti: "Turin, August 25, 1877.
Reverend Father Berto has our permission to celebrate Mass, preach and hear confessions in
the chapel of Commendatore Occelletti, and celebrate Mass in any public or private church
or chapel of this archdiocese. ffi Lawrence, Archbishop."
150ther minor alterations are these: At the end of the last paragraph before the heading
"Consequences," instead of "for twenty days," Don Bosco wrote: "for a period of eighteen
days, and then indefinitely." Under "Consequences" he modified the first paragraph: "To
avoid publicity and scandal a letter was promptly sent to every church where we serve
requesting that permission be obtained, and Father Perenchio no longer said Mass i.Jl the
church of our Congregation; so, too, Salesians ceased celebrating in churches not their own."
The word "could" in the second sentence of the second paragraph was altered to "would."
The third sentence in the original draft, following the addition quoted above, was modified to
read: "After setting forth these facts, the petitioner, blaming no one, humbly asks only that
you graciously advise him what course he is to take so as not to run afoul of any regulation set
by the Holy See in its approval of religious congregations, and thus to avoid repeating such
sad and harmful dissensions." [Author]
16The notes are in the same hand as in a lengthy report on privileges, dated March 12,
1878, of the Sacred Congregation of Bishops and Regulars, signed by Cardinal Ferrieri. The
language is stiffiy curial. Furthermore, our printed copy has thirty-two additional hand-
written observations matching those which Don Bosco had submitted to the Congregation
with this premise: "We are faced here with facts which are blamed upon a poor, newly
founded Congregation. Were they true, the Congregation would be unworthy of survival.
The superior's duty to both his subjects and the Holy See therefore is to rectify matters and
explain those facts to the supreme authority." [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the pamphlet needs to be explained. After the exchange of letters
between Father Lazzero and Canon Zappata, the Salesian
superiors' first contact with the chancery on this matter came in a
letter of Father Rua dated November 4. Three reasons had induced
him to write. On November 2, pro-secretary Father [Francis]
Maffei was instructed by Archbishop Gastaldi to ask if Monsignor
[Peter] Ceccarelli17 had requisite credentials to exercise his
priestly ministry in the archdiocese and to demand that they be
presented to the chancery. "His Excellency would feel pained," the
letter stated, "if this priest, on returning to America, were to say
that Church laws are not observed in the Turin archdiocese."
Another instance: Father Joseph Pavia, director of a festive
oratory, was authorized to hear confessions in the suburban diocese
of Albano Laziale, but shortly before the feast of All Saints was
unable to report for the required examination before being allowed
to hear confessions in the Turin archdiocese. He asked for
permission for his festive oratory boys for just those few days, but
the archbishop's reply was that he had no intention to grant him
faculties until his Salesian superiors sought his pardon. Lastly,
Father [Alexander] Porani, a Salesian already authorized to hear
confessions, was forced to undergo another examination. He
willingly obliged and obtained a cum laude, but when he asked for
his certificate he got an identical refusal.
Then it was that Father Rua, as prefect general of the Salesian
Congregation, wrote to Father Maffei.
Dear Father Maffei:
Turin, November 4, 1877
I am pleased to reply to your recent kind letters. First and foremost,
please inform His Excellency, the Most Reverend Archbishop, that we
have been very deeply grieved to learn of His Excellency's vexation
caused by last August's unpleasant incident of the Masses.
Inform him also that our grief was further increased by a reprimand
from the Sacred Congregation of Bishops and Regulars in connection with
this incident.
I would have written earlier to His Excellency about this. but since I
17 Pastor of San Nicolas de los Arroyos in Argentina, he had accompanied Archbishop
Frederick Aneyros of Buenos Aires to the Oratory in Turin.For other details see the Indexes
of Vols. X, XI and XII. [EditorJ

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knew the matter had been referred to that Congregation, I felt it improper
to make comments which might prejudice either or both parties. However,
I have been informed that His Excellency in his enlightened judgment
desires me to write to him on this subject. Indeed, he has made it an
indispensable condition for granting temporary faculties for confessions to
our priest, Father Joseph Pavia, and permanent faculties to another
Salesian priest, Father Alexander Porani. Incidentally, the latter got an
excellent rating in the examination for this certification last August in this
archdiocese. I, therefore, gladly satisfy His Excellency's desires.
In response to your most recent letter concerning Monsignor Ceccarelli,
please assure His Excellency that he did have requisite faculties to
exercise his priestly ministry in this archdiocese, and I believe he did
present credentials to the chancery, although I cannot absolutely confirm
this, since he has been away these past few weeks visiting relatives.
Requesting you to pay our respects to His Excellency, I thank you in
advance and express my heartfelt regards.
Yours affectionately in Jesus and Mary,
Fr. Michael Rua
Why the delay in acceding to the archbishop's request and why
dismiss the matter so summarily? The questioning reader will find
the answer in the following excerpt from a letter from Father Rua to
Don Bosco, who was then in Rome. 18
Changing the subject-he wrote-I must remind you of something you
may have forgotten. A recent pamphlet of the archbishop has upbraided us
for not replying to him in spite of his hint to me that I should apologize and
beg his pardon in writing for the matter of the Masses. As you know, this
suggestion of the archbishop reached me at Lanzo where we both were so
busy that we had no time to compose a letter demanding such careful
thought. Besides, having seen the effect of Father Lazzero's letter, I much
preferred to see the archbishop personally. As soon as I returned from
Lanzo, I did go to the archbishop's residence. Since I could not speak with
His Excellency, I saw his secretary, Father Chiuso, and expressed my
regret for our mutual displeasure with the incident, pointing out that we
had acted as prudence and charity seemed to prompt us. Some time later,
the secretary gave me to understand that His Excellency still expected a
letter. Thereupon I wrote it in the very same vein I had used when talking
to his secretary.
18Turin, January 6, 1878. [AuthorJ

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Although Father Rua's letter of November 4 reiterated what he
had personally told [Father Maffei], the archbishop expressed his
dissatisfaction because it came far too late and it did not meet with
his demands. Father Rua's response had been delayed because the
apology demanded by the archbishop could not be made, as it
would have been an admission of guilt when no wrong had been
done.
Now, a new development arose. Father Angelo Rocca, of Rivara
Torinese, had been invited by his pastor at home to officiate and
preach on the feast of St. John the Baptist. Authorization was
requested, and the archbishop's secretary replied that His
Excellency first wanted the following information: 1. Where did the
priest study theology? 2. Whose permission did he have to enter the
Salesian Congregation? 3. When did he take his vows? 4. Why did
he not apply to the archbishop for holy orders? The pastor
answered these demands, against Father Rocca's judgment. Canon
Chiuso replied that, regardless, the archbishop would not allow
Father Rocca to say Mass at Rivara, adding that he felt His
Excellency was punishing him for leaving the seminary against his
will. It was a sorry situation. Father Rocca put in only a hasty
appearance at the festivities, of which his father was chairman.
However, when he had to return to Rivara in September for
important family reasons, unwilling to forego the privilege of saying
Mass,19 he resorted to an expedient. Since the private chapel in his
father's home had been transferred to the ownership of the Salesian
Congregation along with his share of the family residence, he
considered the chapel as part of a home belonging to the
Congregation and so beyond the archbishop's jurisdiction. He
celebrated Mass there all week except on Sunday. Hearing of this,
the archbishop had Father Maffei write to Father Rua as follows:
Reverend and dear Father:
Turin, November 9, 1877
His Excellency the archbishop has instructed me to notify you that
Father Rocca, of Rivara, after leaving the seminary of Turin with no one's
knowledge, entered the Salesian Congregation without the archbishop's
recommendation. Furthermore, he has recently returned to his home
19Letter from Father Rocca to Father Berto, La Spezia, December 29, 1877. !Author!

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parish and has celebrated Holy Mass at home, informing the parish
administrator that he was availing himself of the privilege of a private
chapel which has been granted to the Salesians.
Constrained by the obligation of his office to exercise vigilant care over
the Most Holy Eucharist, His Excellency has asked me to inquire from
you about the papal rescript which grants the privilege of a private chapel
to the Salesian Congregation.
Yours respectfully,
Fr. Francis Maffei, Archepiscopal Pro-Secretary
Father Rua replied that Father Rocca had left the seminary with
his superiors' consent for reasons of health and later entered the
Salesian Congregation after the young cleric and he himself had
requested the ordinary's testimonials. When these were denied,
recourse was had to the Sacred Congregation of Bishops and
Regulars, in accordance with the decree of January 25, 1848. The
archbishop had the following reply sent:
Reverend and dear Father:
Turin, November 13, 1877
His Excellency has received your letter of November 12. He instructs
me to inform you that neither you nor Father Rocca could possibly have
requested the testimonials prescribed by the decree of January 25, 1848
because: 1. He has no recollection of such a request. 2. Contrariwise, he
recalls very clearly that no testimonials have ever as yet been requested by
the Salesian Congregation for any member of his diocese. 3. He recalls
having been asked for his consent on only one or two occasions, but never
for testimonial letters. 4. Should Father Rocca have sought testimonials
and they had been denied so that recourse to the Sacred Congregation of
Bishops and Regulars had to be made, that Congregation, as regular
practice, would not have failed to inform the archbishop of that recourse
and would have inquired about the refusal. This was not done in the case
of Father Rocca.
The archbishop, therefore, concludes that it cannot be true that he was
asked to issue testimonials for Father Rocca. He is extremely pained by
all this since the Salesians keep finding ways to cause him endless distress
and to force him to complain.
Yours respectfully,
Fr. Francis Maffei, Archepiscopal Pro-Secretary

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Don Bosco was now feeling the pressure from all sides. On
November 14 Cardinal Ferrieri wrote and required him to produce
the faculties and privileges granted him by the Pope.
Rome, November 14, 1877
Very Reverend and dear Father:
In view of several complaints sent by His Excellency the Archbishop of
Turin to His Holiness concerning you and your Congregation-which
complaints His Holiness has asked this Sacred Congregation of Bishops
and Regulars to look into-it is necessary that you state specifically and in
detail the faculties and privileges which you have been granted and enjoy
by the benevolence of the Holy See, so as to aid the eminent cardinals in
their review of this grievance. It is my duty to require this. Asking God's
care over you, I remain,
~ Cardinal F errieri, Prefect
On November 15, the archbishop warned Don Bosco that he
had done "wrong" in publicizing throughout the archdiocese the
indulgences granted to the Salesian cooperators and that he
therefore had to inform the clergy of this. He had already sent his
objections [he said] to Cardinal Asquini, secretary of the Sacred
Congregation of Briefs, but after a long delay all he received was a
reply requesting further information, which he supplied, and he had
as yet received no answer at all. Tired of waiting, he informed Don
Bosco that it was his firm wish that publication of these indul-
gences be suspended in the archdiocese until the whole matter
could be unraveled. "This," a secretary wrote, "is not because His
Excellency is averse to see the holy endeavors of the Salesian
Congregation aided by divine favors, but solely because it is his
strict duty to be on guard, and because the momentary and the
permanent interests of the Salesian Congregation require that
canonical procedure be followed in all things.'' As for his intention
of informing pastors of the invalidity of the indulgences, he
followed the advice of prudent counsel and desisted, but this did not
keep him from trying to get the brief annulled, until he was finally
told that the Association of Salesian Cooperators had been
canonically established by the archbishop of Genoa in his
archdiocese and that he had named the hospice of St. Vincent de

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Paul at Sampierdarena as the association's headquarters. However,
the printing of the brief was never allowed in the diocese of Turin.
This matter is treated in Chapter 4 of Volume XI.
At this very same time those who opposed the Salesian direction
of the Conceptionists renewed their campaign in Rome, and in
those days, too, obstacles were raised to Count Cays' ordination in
Turin. Nor are we to forget that November 14 was the
missionaries' date of departure, ungraced this time by the
archbishop's blessing as all other departures had been. No sooner
did Don Bosco return from seeing his missionaries off at
Sampierdarena than he had to face the utterly unexpected demands
of Cardinal Ferrieri whose delayed letter he received only after his
return. From Borgo San Martino, where he was visiting the
Salesian school, he wrote to his secretary, Fr. Berto:
Bergo San Martino, November 21, 1877
My dearest Father Berto,
Good morning! As soon as I got here I was handed a letter from
Cardinal Ferrieri who, because of Archbishop Gastaldi's renewed
complaints to the Holy Father, is requesting a copy of all privileges
granted to our Congregation. Please find yourself a secretary who has neat
handwriting and have him copy out all the decrees in chronological order,
beginning from 1864 to the present, including rescripts and briefs.
No need for anything fancy; a new copybook will do. As for anything
else, I shall see you on Friday. Mention this to Father Rostagno.
God bless us all.
Yours affectionately in Christ,
Fr. John Bosco
As though this were not cause enough for considerable worry,
Don Bosco also had to prepare a defense before the Roman
Congregations. He therefore had Father Berto collect documenta-
tion on the main issue of controversy, as we shall see in our
chronological presentation of the facts. The first document was a
statement of Father Perenchio, the first source of complaint.
Castigliole di Saluzzo, November 22, 1877
I, the undersigned, declare that during my short stay at the Oratory of
St. Francis de Sales in Turin, I had no knowledge of any statement or
decree of suspension issued against me by the bishop of lvrea or by the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
archbishop of Turin. Only on August 24 did Father Michael Rua inform
me that His Excellency, Archbishop Lawrence Gastaldi, had instructed
him to forbid me from celebrating Mass in his diocese any longer, and so
he suggested that I leave.
Although the church belonged to the Salesian Congregation and
although the injunction was not issued by my own ordinary, I immediately
refrained from saying Mass and left the Oratory of St. Francis de Sales
and the diocese of Turin.
Fr. John Perenchio,
Teacher in the city schools
That same day the pastor of Pecetto sent Don Bosco a written
explanation for denying to Father Cinzano permission to offer
Mass in his church. Gossips had quickly seized on this incident to
line up this pastor with forces opposing Don Bosco.
Pecetto Torinese, November 22, 1877
Reverend and dear Don Bosco:
I not only do not oppose you in any way, but I admire and revere you. I
do not fight your Congregation but rather see it as a providentially special
work particularly suited to our times. Such sentiments I do not just harbor
in my heart but express them with my lips, as all who know me can
witness. Although unfortunately I cannot claim your personal concern as
an alumnus of your schools, you know how I expressed the wish to
become one of your "sons" and asked you to consider me as one even
though I did not merit it. Hence, the suspicion you expressed in your letter
yesterday, which some people are rumoring of me, is false. Those who
know me consider it rash, evil-minded perhaps, and I beg that you give it
no heed.
The question is asked why I did not allow my own parishioner, Father
Cinzano, to celebrate Mass on the feast of the Rosary. An honest heart
and open mind will not find it hard to understand, and you will certainly
not blame me once you know all the facts. I did not see the archbishop's
twelfth article in this year's liturgical calendar to be so grievous that I
could not stretch it to favor a parishioner of mine and allow him to
celebrate Mass at least once. I personally would have allowed him even if
I had to draw His Excellency's ire upon me and drop lower still in his
estimation-and let me say, by the way, that several ill-minded persons
who have done me that service are now trying to do the same for me in
your regard. But I was faced with a particular prohibition, as you will see.
During the last autumn vacation, I was at the [seminary] hermitage

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hearing confessions. One day, His Excellency, who knew Cinzano,
questioned me about him and I replied that, although I was not sure, I
believed from common talk in the village that he would be ordained within
a year. To this His Excellency asked, "Will he be coming to say Mass at
Pecetto?" "Not that I know of," I answered, "but I expect that sooner or
later he may."
"In that case," the archbishop said, "remember the admonition in the
calendar, abide by it, and make sure that all do."
So, after thaf, how could I allow Father Cinzano to officiate? Am I to
blame that I did not? I doubt it, and I venture to hope you will sympathize
with me and graciously silence the spiteful tongues trying to discredit me
in your eyes. Trusting that you will prudently accept my plea and not be
upset with me, I ask that you restore me to your good graces. Remember
me in your prayers.
Yours devotedly,
Pr. Perlo, Pastor at Pecetto Torinese
That same day Don Bosco sent the archbishop a reply on both
the indulgence question and the matter of Father Rocca in a letter
sketched out for him by Father Rostagno.
Most Reverend Excellency:
Turin, November 12, 1877
In reply to your honored letter of November 9, let me assure you that I
have no wish to claim any privilege in regard to a Salesian priest
celebrating Mass in a private chapel at Rivara last September 16. This
priest, denied permission to say Mass by his pastor, honestly believed and
felt he had a valid reason to offer Mass in a chapel which had become the
property of the Salesian Congregation. Had he had time to consult me
about it, I would never have given him permission, nor will I give such
permission to anyone, things being as they are. Since no offense has been
committed against God, I hope my frank explanation will find a kindly
welcome in Your Excellency, for which I reverently pray.
As to the matter of indulgences granted to the Salesian cooperators, it
would deeply grieve me to see Your Excellency's decision brought to the
attention of the public, even if only to the pastors, until this matter has
been thrashed out by the Sacred Congregation of Indulgences.
I am convinced that such a statement would become a cause of scandal,
a stumbling block to both faithful and unbelievers who would certainly not
fail to get wind of it. Most assuredly it would hurt the [Salesian]
Congregation, for such a serious charge cannot fail to wrong us. However,

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the worst damage may very well not be done either to the Congregation or
to me. Just knowing about this rift of ours, the fact that it is brought out
into the open would itself occasion much comment and conflicting
opinions, not all of them unfavorable to me. Then I would in duty have to
appeal to the Roman Congregations, and if, as I believe, their verdict were
to be in my favor, how unbecoming it would be to have that decision made
public! I have no intention to stop Your Excellency from doing whatever
your zeal for religion prompts you to do, but please permit an unworthy
servant of yours to plead that you seek wise and prudent counsel before
taking such a step, if only to guard yourself against the carping ill-will of
your enemies, as Your Excellency has already done with your letter
published in the [diocesan] calendar.20 Then, too, why not abide by the
mature, authoritative decisions of the Roman Congregations? They will
not fail to treat the matter thoroughly and render a just judgment. To open
my mind fully to you, I am ever so sorry that the issue of prohibiting
Masses was not handled in this way, but that a pamphlet, labeled
"restricted," should have intervened to prejudice any decision. Once Your
Excellency had referred the issue to Rome, would it not have been more
advisable to have it settled there? The Sacred Congregation [of Bishops
and Regulars] will see for itself whether the publication was really
"restricted." Now, despite myself, I am being forced to reply. Doubtless,
any defense of mine against such gravely serious charges-in matters
where I am convinced I am right-cannot help but bring you censure
proportionate to Your Excellency's charges and reprimands against my
course of action. Beforehand, therefore, I beg your forgiveness, and should
it seem to you that I overly push some point, please attribute this to my
need for self-defense and to the overwhelming unpleasantness I have
experienced. Why cannot such problems be handled with fatherly concern
and with the leniency due to a newly founded Congregation which
sincerely seeks to do what is right, and which may err through ignorance
but certainly not through malice? God will judge both Your Excellency
and your poor servant concerning the honesty of our intentions, the
Christian charity and humility with which we have acted, and the
20This "as Your Excellency has already done" must be related to "before talcing such a
step." etc. The way Don Bosco expressed himself is rather puzzling; had he spoken plainly,
he would have had to write, "as Your Excellency failed to do." In short, the archbishop had
failed to seek "wise and prudent counsel" and had consequently been criticized by his
enemies. Here Don Bosco incorrectly calls a "letter" what was really a note on Antonio
Rosmini which appeared in the 1877 Calendarium liturgicum, pages xvi-xvii. We cited this
note in the first chapter of this volume. The archbishop's reply to Don Bosco about this
matter on November 23 was: "Your alluding to my calendar shows that you have a mistaken
notion which you should have dropped long ago. I do not fear criticism, but only error, and,
thank God, I have shown those who needed to know this that what I wrote and published in
the calendar is true, and that it was my right and duty to spealc out." [Authorl

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carefulness with which we have sought proper means of defending and
fostering the interests of our holy faith. In Him I put my trust.
I cannot let go unchallenged the charge brought against me that I
admitted into our Congregation without your testimonials a cleric (now
Father Rocca) who had been dismissed from the respected seminary of
Turin. Permit me, Your Excellency, to remind you that five distinct
requests for testimonials were made by the cleric Rocca himself; once
more they were requested by Father Rua, and once also by me, and we
were never able to obtain them. As a result, following the instructions of
the Sacred Congregation [of Bishops and Regulars] of January 25, 1848
(Collectanea, p. 891) we had recourse to a higher authority.
Most respectfully yours,
Fr. John Bosco
The archbishop replied on November 23:
The best thing you can do is to come before your archbishop moved
only by humility and charity. Then it might be possible to do away with
the obstacles which block peace, and this for your own good, the good of
your Congregation and the good of the archdiocese of Turin. As your
present archbishop, I have most willingly helped build up the Salesian
Congregation; likewise, I am now anxious to do my share to preserve and
expand it, provided that the archepiscopal rights which I swore to
maintain are safeguarded, and that the archdiocese of Turin will receive
advantage, rather than harm.
He then skimmed over two other unresolved matters-the
ordination of the two clerical fellow students of Count Cays and the
erection of the Church of St. John the Evangelist. This latter
controversy we shall treat in time.
Don Bosco also received a letter dated the same day from the
pastor of F avria, giving his point of view on an incident very similar
to that involving the pastor of Pecetto.
Reverend and dear Father:
Favria, November 23, 1877
I reply to your kind letter of the 21st which I received this morning.
Most often complaints about priests stem from ignorance of either what
actually happened or the circumstances. Regretfully Father Paglia too was
not sure of the second section of article 12 in the Decreta et Monita listed
in this year's diocesan calendar.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
No sooner did he read the prohibition tha:n he took it as applying also to
himself. I have no such permission-he thought-and so I may not offer
Mass. Nor did he, to my regret. But then came another Salesian, Father
Vota, to Favria, and, having the requisite permission, offered Mass
several times. The above makes it clear that I issued no prohibition.
Father Paglia did not offer Mass, obeying the decree cited, and tongues
wagged in ignorance. If my request is of any use, please do something to
forestall a recurrence of such incidents here and elsewhere.
Yours respectfully,
Fr. Michael Bonino, Vicar Forane
We add here a relevant letter of Father [Maurice] Arpino, pastor
of Sts. Peter and Paul [in Turin], even though it is dated later.
Very Reverend and dear Don Bosco:
Turin, December 12, 1877
Last August 25, Saturday, Father Lazzero informed me by mail that the
following [day] Sunday, August 26, the Salesian who usually offered
Mass for the parish children at St. Joseph's Oratory could no longer do so
because of strict orders from His Excellency the archbishop. Since I could
not get a replacement, I appealed to the vicar general and asked that an
exception be made because I did not know about that rule. He replied that
he did not care to get involved. His Excellency, then absent from Turin,
luckily returned that evening, and I managed to obtain the required
permission, so that the Oratory children were able to have Mass as usual.
I am ever grateful for the spiritual assistance the Salesians give our
children on Sunday, thanks to Your Reverence.
Gratefully and respectfully yours.
Fr. Maurice Arpino,
Pastor of Sts. Peter and Paul, Apostles
More fuel was added to the fire when Don Bosco reprinted his
pamphlet, entitled, Mary, Help of Christians. We discussed this
matter earlier,21 and so here will only fill in some omissions. The
problem flared up again two years later in May 1877, when one
issue of Letture Cattoliche, compiled by Father Lemoyne, was
published at Sampierdarena. On May 18, His Excellency had
Emporia Popolare22 carry a brief item under the letterhead of the
21see Vol. XI, pp. 420-425. [Editor]
22A newspaper edited by the Jesuit Father Vasco. [Author]

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archdiocesan chancery: ''Letture Cattoliche, Issue No. 5, released
this May with the title La Nuvoletta de! Carmelo [The Little Cloud
of Carmel], was not published in Turin, as has been regularly done
over the past twenty-five years, but at a press in Sampierdarena.
On the verso of page 133 we read, With Permission of the
Ecclesiastical Authority. Our readers are hereby informed that the
ecclesiastical authority referred to is not the archdiocesan chancery
of Turin."
The reason for singling out this issue is found in a piece of an
article suppressed at the request of some kindly-minded person. It
reads:
This issue was not submitted to the Turin chancery, which now decrees
that henceforth permission for publications must bear the signature of His
Excellency the archbishop or of his vicar or pro-vicar general or of some
other authorized priest. We must cite the Council of Trent, Session 25,
and its decree on the veneration of saints: new miracles may not be so
s(vled until authenticated and approved by the bishop. From this very
wise ruling of the Council it follows that any account of external
supernatural events neither authenticated nor approved by the bishop has
no credibility.
This deleted section was later included in the diocesan calendar
of 1878 under No. 18 of the Monita et Decreta with an added pro
forma warning that sacred images would be draped and churches
closed where claims were made for miracles which had not been
authenticated by the bishop. Then, on May 19, the archbishop
wrote to Don Bosco in these assertive terms: ''"I consider it my
bounden duty to investigate any account of supernatural events said
to have occurred in my diocese through the invocation of the
Blessed Virgin Mary, honored under the title of Help of Christians
in your church in Turin." Don Bosco replied:
Turin, May 31, 1877
Most Reverend Excellency:
A cable from Gibraltar has just now notified me that the archbishop of
Buenos Aires and fifteen Argentinians are arriving at Genoa tomorrow
evening and will stay at our house in Sampierdarena. On my return [from
there] I shall reply to your request and point out some happenings which I
think should be thoroughly examined. Better still, I will identify the people

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
involved, for they are in a better position to give you the information you
need.
Most respectfully yours,
Fr. John Bosco
This investigation never took place, because the dispute kept
growing until the matter was referred to Rome, as we have already
noted.23
In passing, we recall what we said elsewhere: the Tridentine
Council's prohibition strictly concerns miracles attributed to the
non-beatified or non-canonized who have died in the aura of
sanctity. Hence, it sufficed to label the narrative non-authentic
without having to challenge the truth of the events which had been
published under the Nihil Obstat of the Genoa chancery.24
When the new edition of the publication appeared on November
24, Archbishop Gastaldi, replying to a letter of Father Rua on the
matter, again asserted that the Salesian Press "was guilty of
seriously slighting the archdiocesan chancery of Turin and Church
laws by reprinting the pamphlet Mary, Help of Christians ...
which had not the chancery's approval but merely that of Father
Saraceno, ecclesiastical revisor and ... which had been published
against the archbishop's wishes." The 1877 edition, he continued,
"manifestly" contained additions, and, even had it been true that
not one comma had been altered, it should still have not been
reprinted without being resubmitted for his approval. We have
compared both editions and find them identical in every detail.
On November 25 two letters arrived at the Oratory from the
archbishop's office. One was addressed to Father Rua and
concerned the letter of apology.
Very Reverend and dear Father:
Turin, November 23, 1877
His Excellency has asked me to remind you that, in my letter of
September 9, he demanded a written apology signed by either Don Bosco,
Father Rua, or at least Father Lazzero, stating that the Salesians were
deeply sorry for the grave trouble they caused last August 26 and sought
his pardon. In no way is your letter of November 4-fifty-six days later-
2asee Vol. XI, p. 423. [Editor]
24This paragraph is a condensation. [Editor]

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seen as a response to that request! It merely states that you were deeply
grieved by the distress caused to His Excellency, and nothing more. Any
person of feeling is deeply grieved by any distress, however deserved,
when he is rightly punished for a wrongdoing. It is obvious therefore that
your statement says nothing at all.
With great esteem, I am,
Your devoted servant,
Fr. Francis Maffei,
Archdiocesan Pro-Secretary
The second letter, personally written by the archbishop to Don
Bosco, was exceptionally severe, not only because it cast an ugly
shadow upon his moral image, but also because, in all reality, it
sealed his lips and bound his hands in such a way that he could no
longer even defend himself.
Very Reverend Father:
Turin, November 25, 1877
I repeat what I wrote to you on November 23: the best thing you can do
is to come before your archbishop humbly and well-disposed, so that we
may remove the obstacles which block a peaceful understanding. The
present archbishop of Turin, as he gladly helped establish the Salesian
Congregation, is now willing to continue sustaining and developing it. He
asks for nothing more than the safeguarding of his authority as archbishop
and the well-being of his diocese. I therefore trust that you will follow my
counsel.
In the event that you should print in any way or handwrite personally or
pass on through others any writing unfavorable to the present archbishop
of Turin to anyone besides the Supreme Pontiff and the eminent cardinals
of the Sacred Roman Congregations, I here and now declare that at that
very moment I revoke your faculties for sacramental confession and
absolution, ipso facto, in my diocese. For then I would clearly know that I
shall have lost all confidence in you and cannot entrust you with the
conscience of my people and of those who are under my jurisdiction in this
matter. In conclusion, should that ever happen, consider your faculties
instantaneously revoked.
Should you yield to my counsels, the emiment cardinals and bishops,
who already know of our problems, would immediately be informed.
Yours affectionately in the Lord,
~ Lawrence, Archbishop

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
After this threat, there were no other communications until the
morning of December 1, when Don Bosco was sent an addition to
the above.
Reverend and dear Father:
Turin, December 1, 1877
This is an addition and amendment to my letter of November 25. I
inform you that should you personally or through others communicate any
written statement disparaging to the present archbishop ofTurin-be this
handwritten by you or anyone else or be it printed by any means and in
any fashion-to anyone other than the Supreme Pontiff, the cardinal
secretary of state, or the cardinal prefects of the Sacred Congregation of
Bishops and Regulars and of the Congregation of the Council, I state, as of
now, that at that instant your faculties to grant sacramental absolution
and hear confessions in this archdiocese will be revoked. Furthermore
they will cease ipso facto with no need of further statement. In fact I
declare these faculties revoked as of now, should you have already done
any of the above.
Yours affectionately,
~ Lawrence, Archbishop
Thus a sword of Damocles was suspended over Don Bosco's
head for some time to come. He expressed his anguish over this to
Cardinal Oreglia on March 25, 1878: "This cruel directive
continues to hold, although he himself has published and continues
to publish pamphlets and pastoral letters against us, and we do not
respond both because it is our policy and because Your Eminence
has advised it."
These woes, however, did not stop Don Bosco from gathering
documents to bolster his defense, for he was determined to face the
Sacred Congregation [of Bishops and Regulars] to uphold the good
name of his Salesians. We add three more documents about Father
[Angelo] Rocca's prohibition to celebrate Mass in his home village.
The first is hearsay. The second, a letter to Father Berto from the
rector of the Royal Basilica and Arch-Confraternity of Sts.
Maurice and Lazarus in Turin, confirms and complements the first.
The third comes from the Turin chancery and it rehashes the
question of testimonials. Together, they shed more light for our
understanding of this episode.

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Dearest Father Berto:
Buttigliera d'Asti, December 1, 1877
Here is my prompt reply. Father Tarizzo, parish administrator at
Rivara, requested the archbishop to allow Salesian Father Rocca to
preach and offer Mass in his native town, explaining that Father Rocca's
parents were anxious to have all their relatives attend the solemn
celebration. On learning that Father Rocca was a Salesian, the archbishop
relentlessly refused to grant permission. Father Tarizzo delayed relaying
this refusal to Father Rocca, who arrived at Rivara just days before the
celebration. Fearing a scandal if he made the archbishop's prohibition
public, Father Tarizzo turned to Father Zucchi, rector of the Royal
Basilica, and asked that he go to the archbishop and tell him of the
rampant gossip that would arise if he had to forbid Father Rocca to say
Mass, especially since his family was highly esteemed in the town and he
was known to be an excellent priest. Father Zucchi graciously went to
Canon Chiuso, the archbishop's secretary, and begged him to consider the
hue and cry which would arise from Rivara and the shock and anguish it
would bring the parish administrator. Briefly, he made it clear that Rivara
would never understand the reason for this prohibition after the
archbishop had been approached in ample time on Father Rocca's behalf.
Canon Chiuso, apparently recognizing the need of granting the requested
permission, went to the archbishop's study and returned twenty minutes
later with the answer that Father Rocca was not to officiate at any function
in Rivara. Canon Chiuso added that the archbishop was adamant in
matters concerning Don Bosco's priests.
All this I know from Father Zucchi himself, rector of the Royal
Basilica. You may pass this on to Don Bosco and tell him he may use this
information as he sees fit. I can always confirm it.
Recommend me to our dear Don Bosco's fervent prayers. Give him my
fondest regards and tell him I hope to see him soon. Meanwhile, ask him to
remember what I told Father Rua about the secret circular and the pastor
of Revigliasco who read it.
Accept my sincerest and most cordial regards and pray for me.
Yours affectionately,
Fr. Felix Melica
Reverend and dear Father [Berto],
Turin, December 4, 1877
I have just received your letter of yesterday and hasten to answer. Last
June, Father Tarizzo, parish administrator of Rivara, wrote to tell me that
Mr. Rocca, father of the Salesian priest Angelo Rocca, was appointed

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THE BIOGRAPHICAUMEMOIRS OF SAINT JOHN BOSCO
chairman of the patronal feast of St. John [the Baptist] and that he fondly
wished to have his son sing the Mass and deliver the eulogy. His request
was certainly in order. He added that, since Father Rocca was a religious,
he needed the archbishop's authorization and was asking me to obtain it.
Foreseeing how hard it would be to get the permission, I replied by mail to
Father Tarizzo, saying that I was sorry to disappoint him, but if the matter
was difficult for him, it was far more so for me, and that he should
therefore directly contact the archbishop.
On the eve of the feast, I received another letter from Father Tarizzo
enclosing a letter addressed to Canon Chiuso, which he asked me to
deliver personally with a plea for the favor. I immediately took the letter to
Canon Chiuso and earnestly begged that he intercede with His Excellency
so that the serenity of a lovely family gathering might not be disrupted. I
said all I thought could be helpful. The canon approached His Excellency,
stayed with him some ten minutes, and then returned to say that the
archbishop would not budge and that he [the canonJ was sorry. "I am very
sorry too," I replied, "but you are not to blame for the response you bring.
Put this refusal into writing so that I can give it to Father Tarizzo and thus
discharge my task." He agreed and I had it delivered that same day.
Please accept my respects and believe me, dear Father,
Yours devotedly,
Fr. Charles Zucchi
Most Reverend and dear Don Bosco:
[No date]
His Excellency the archbishop instructs me to write as follows
concerning Father Rocca. Both Father Rua and you have repeatedly
stated in writing that before admitting anyone into the Salesian
Congregation you have requested testimonials of the archbishop. Now,
Father Rocca is precisely one of those clerics against whom His
Excellency has had to lodge serious, reiterated complaints because he had
been dismissed from the diocesan seminary and yet was admitted into
your Congregation. In your letter of May 29, 1873, you wrote of Rocca:
"Cleric Rocca has not been admitted either as a member of our
Congregation, or as a diocesan seminarian, but solely as a patient for a few
weeks of convalescence at the Lanzo school. This was granted him under
the explicit condition that he have written permission of his ecclesiastical
superior."
Obviously, when a cleric deserves to be dismissed from the seminary,
he is certainly unfit for a religious congregation. This has been the
constant policy for all seminarians of any and every diocese, Turin
included.

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Your reassurance led His Excellency to assume that Rocca had left the
Salesians. Only recently did he discover to his surprise that Rocca is now
a priest, ordained he knows not by whom. Furthermore, Father Rocca
believes he has the privilege not only of a private chapel but even of a
portable altar, reserved to bishops, and he celebrates Holy Mass at his
home in Rivara.
His Excellency can now only lodge another serious complaint against
such glaring illegal procedure.
Yours devotedly,
Fr. Francis Maffei
Archdiocesan Pro-Secretary
Up to November 9 it was commonly supposed at the chancery
that Rocca had left the seminary "with no one's knowledge,"25 but
[in a letter] of December 4 the same chancery stated that he had
been dismissed. The contradiction is flagrant. We assume that the
second statement reports erroneous information received after the
first-just as we can readily believe that the request for testimonials
may not have been passed on to the archbishop by those about
him. . 26
The pastor of Rivara also wrote a letter but it went astray, and so
he wrote again to Don Bosco on December 26:
25Letter from pro-secretary Father Maffei to Father Rua, Turin, November 9, 1877. This
agrees with the assertion of Father Rocca, previously cited, that he had left the seminary ipso
invito, against the archbishop's wishes. [Author]
26Father Rocca, when asked by us about the testimonials, wrote as follows:
Dear Father Ceria:
Cuorgne, March 4, 1831
I recall very well, when I decided to enter the Congregation, that Don Bosco told me to
apply to Archbishop Gastaldi for the required testimonials. Receiving no reply, I personally
spoke to Father Soldati, the seminary rector (it was at the end of October 1873) and he said
he would ask the archbishop. On my return the next day, he told me in the following exact
words: "The archbishop will never grant you a testimonial letter because you should not
have left the seminary." Such precise, clever reasoning! Please note that I left the seminary
for reasons of health with my superior's permission. Don Bosco then had to obtain the
testimonials directly from Rome.
Later on, I ran into further trouble when I celebrated Holy Mass in our family chapel at
home. This was due to a misinterpretation; it was certainly not intended to be a violation of
his orders. Two years later, with no difficulty at all, he granted me a celebret in his own
handwriting. If you wish further information, please write.
Cordial regards. Memento mei.
Your affectionate brother [in Christ),
Fr. Angelo Rocca

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
... Having asked good Father Rocca to deliver the eulogy in honor of
St. John [the Baptist], our parish patron, with no thought at all at the time
to the ruling stated in the [diocesan] calendar, I immediately wrote to the
chancery for the required authorization. A brother priest pointed this out
to me when he learned that Father Rocca had accepted my invitation. My
request was denied. Father Rocca came again for a few days' visit to his
parents at Rivara, and, knowing the diocesan calendar's ruling, did not
even ask for permission to celebrate Holy Mass. This is what really
happened.
A last comment to wind up this matter. The altar in the Rocca
private chapel was old, beautiful and conforming to the rubrics.
Although it was fitted out nicely, no one ever used it. It was
properly restored when Father Rocca said Mass after heaven
knows how many years. 2 1
However, the raveled skein now became more tangled than
ever. At the beginning of December, the Camilla and Bertolero
Press put out a "Letter on the Archbishop of Turin and the
Congregation of St. Francis de Sales." Its aim was expressed by
the subtitle "A Ray of Light." It had been written to enlighten
readers about the anonymous pamphlet which had appeared in
February. This letter was also anonymous, addressed to an
unnamed vicar. It was signed by "A Farmer Oratory Pupil Who Is
Honored To Proclaim Himself a Salesian Cooperator." The open
letter began:
Last winter I learned of a leaflet written by His Excellency
Archbishop Lawrence Gastaldi concerning the Salesian Congregation,
but I could not get a copy of it until now when you graciously made me a
gift of it. I heartily thank you, all the more so for assuring me of its
authenticity as coming to you directly from the hand of the archbishop
himself. I have read it with some anxiety, and since I am one of the first
pupils of the Salesian Oratory, I think I can conscientiously pass judgment
on the truth of its statement and supply the explanations you have
requested.
It cannot be said that the facts presented in the letter were untrue,
but its harsh and acrid presentation spoiled the contents. Copies
27Letter from Father Rocca to Father Berto, La Spezia, December 29. 1877. !Author!

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were sent to many pastors, Salesian superiors, and others who, in
the author's view, took an interest in Don Bosco's undertakings. All
the Salesians disapproved of the letter, especially of its closing
paragraphs. The archbishop himself was outraged and notified Don
Bosco by mail that the publication was "a string of lies and
inaccuracies aimed at the sacred person of His Excellency the
Most Reverend Archbishop of Turin and, consequently, Don
Bosco-or Father Rua, ifhe were absent-should issue a statement
of condemnation, censure, and disavowal of that letter before the
15th of the month. ''If the archbishop is not in receipt of this
statement by December 15," the pro-secretary wrote, "he will do
all he deems proper to vindicate the dignity of his authority."
This letter was dated December 5. Meanwhile, assisted by his
loyal secretary, Don Bosco had finished compiling the list of favors
granted him by the Holy See, as he had been instructed to do by
Cardinal F errieri, and on December 6 he sent it to Rome with a
covering letter:
Your Eminence:
Turin, December 6, 1877
I am honored to submit an authentic copy of all the spiritual favors and
privileges granted by the Holy See to the lowly Congregation of St.
Francis de Sales. For easier reading, I had a few of them printed up in
little booklets; I have enclosed a copy of each. I did not judge it necessary
to list temporary privileges which have expired. However, should you
wish further documents or explanation, I shall be only too honored to
comply.
I am sorry that I must now distress Your Eminence once more. Our
archbishop, who had already admitted our clerics to the forthcoming
sacred ordinations, informs me today, with no explanation, that he has
excluded all Salesians. I pray that God will preserve Your Eminence for
the welfare of the Church and the support of our Congregation.
Most gratefully yours,
Fr. John Bosco
After the feast of the Immaculate Conception, which always
piled work upon him, especially in the confessional, Don Bosco
wrote the archbishop a confidential letter concerning the anonymous
publication.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Most Reverend and dear Excellency:
Turin, December 9, 1877
The day before yesterday a member of this house received a printed
letter which he immediately passed on to me; the letter referred to a
pamphlet dated much earlier28 which concerned the Congregation of St.
Francis de Sales. I cannot tell you how much it distressed and upset me as
I read it. I have always abhorred and detested defending myself through
the press.
I can assure Your Excellency that:
1. I did not and still do not know the author or the compiler of that
letter.
2. I took no part whatever in either printing, writing, or lithographing it,
neither directly nor indirectly nor through any of my subjects.
3. I deeply deplore and censure the disrespectful manner in which it
speaks of Your Excellency. As I have already had the honor of informing
you, I would never avail myself of such dastardly means to make my views
prevail, especially now that Your Excellency has referred our differences
to the Holy Father, the ultimate arbiter in ecclesiastical disputes, to whose
decision I now beforehand gladly and humbly defer.
I do beg Your Excellency, however, to note that whoever it was who
signed himself "Salesian Cooperator" does not seem to be the one who
published this letter, but that it was rather the vicar who sent him the first
and second pamphlet.29
In closing, I implore you not to have anything else published on this
matter, for the sole reason that your enemies and mine anxiously await
any pretext to issue more insulting material. Rest assured that you will
never find enemies among the Salesians, but merely humble persons who
do their utmost to benefit this diocese in spite of the obstacles they
encounter.
As for myself, I shall always be honored to remain in deepest respect
and veneration,
Your most humble servant,
Fr. John Bosco
Don Bosco had promised the novices that he would have dinner
with them after all had received the cassock. The last of them had
2aThe anonymous pamphlet of the archbishop. [Author]
29This may be deduced from the following postscript: "Just as I was about to close this
letter, I received a second pamphlet entitled: The Archbishop ofTurin and the Congregation
ofSt. Francis de Sales, etc. I am deeply grateful and will answer you very soon." [Author]

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been vested on the eve of the Immaculate Conception. However,
hosting many guests at his own table, he could not keep his promise
till the next day, after he sent his confidential letter to the
archbishop. An answer came on December 10. His Excellency was
miffed.
Very dear Father:
Turin, December IO, 1877
His Excellency the Most Reverend Archbishop has instructed me to
state that he received your letter of the 9th and to add that it is your
bounden duty as soon as possible and in your own name to publish a
forceful protest in either Unita Cattolica or Emporio Popolare in which,
both for yourself and for the entire Salesian Congregation, you condemn
and disavow this entire slanderous libel widely circulated throughout
Turin and both within and outside the diocese.
With due esteem, I remain,
Yours devotedly,
Fr. Francis Maffei
Archdiocesan Pro-Secretary
Don Bosco was tied up with meetings of the superior chapter on
both December 10 and 11. He also had to touch up the
deliberations of the general chapter before time blurred his
memory, as had been decreed.30 The minutes had to be reread in
their entirety, the articles rechecked, and the entire data
coordinated. He answered the chancery's latest communication in
a letter to Archbishop Gastaidi:
Most Reverend and dear Excellency:
Turin, December 12, 1877
The letter you ordered written to me the day before yesterday has given
me much food for thought. I earnestly desire to please you, but at the same
time I would not want to compromise the poor Salesian Congregation in
the eyes of the Roman Congregations. Therefore, kindly let me know just
what, besides the insolent tone, I am in bounden duty obliged to condemn
and disavow.
I repeat once more that I had nothing to do with the letter in question
and that neither I nor the Salesian Congregation will ever accept
responsibility for it. I am very reluctant to give the matter additional
30See pp. 215f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
publicity which, I feel, might give rise to more of the same.
Nevertheless, I will obey and publish whatever you show to me to be
erroneous and hence to be disavowed and condemned.
I assure you also that I have never borne and do not now bear you any
ill-feeling and that I consider it to be an honor to profess myself,
Your most humble servant,
Fr. John Bosco
The archbishop did not reply. But on the evening of
December 12, Canon Chiaverotti summoned two clerics, Amerio
and Bonora, to the chancery, showed them the letter of the self-
styled Salesian cooperator, and asked them to sign the following
formula which had been appended by Archbishop Gastaldi in his
own hand: "I condemn everything contained in this letter." It was
either-or: either offer your signature or forfeit your ordination. Not
only had both clerics never read the letter; they had not even heard
of it. Dumbfounded, they asked if they might look at it. They were
shocked by what they read. They knew nothing of the matter, they
protested, and before signing any statement they felt they had to
consult their own superior and follow his counsel. By their refusal
they risked not being ordained. However, the archbishop had good
reason to be very cautious before putting his threat into
execution. 31
Not a few readers may feel that the ignorance of these two clerics
was feigned, since it seems impossible that any Salesian living at
the Oratory would be unacquainted with these recent developments.
And yet we have to admit it was so, because the community was
entirely in the dark about what went on behind the scenes. In fact,
Father Vespignani who kept in close touch with the Oratory
superiors and most of the community while at work, at table or in
the playground, heard so little about the matter that when we asked
him about Father Perenchio, the Masses, and Father Lazzero's
suspension, he assured us, to his and our astonishment, that it was
the first time he had ever heard of it. This was due to Don Bosco's
strict reserve and unquestioned self-mastery.32
31 See pp. 249f. [Editor]
32Father Giacomelli was one of those who received the anonymous letter. He quickly
brought it disapprovingly to Don Bosco, who likewise disavowed it and silenced one who
wanted to defend it. (Positio super virt. Summ., No. 5, #496). [Author]

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Moved by his own desire to heal the rift between the archbishop
and himself, Don Bosco decided to go to Rome on December 15,
but an unforeseen event caused a brief postponement. That day,
just after lunch, Father [James] Margotti33 and [Caesar Trabucco]
the count of Castagnetto, former cabinet minister and senator of the
realm, unexpectedly walked into the dining room. The elderly
statesman was so anxious to see Don Bosco that, on being
mistakenly told that he was having lunch with the pastor at the
Crocetta,34 he had exclaimed, "Patience! I'll look for him there!"
He came from the archbishop himself, who asked to see Don Bosco
so they could reconcile their differences in a friendly manner.
Father Margotti was overjoyed, firmly hoping for an early
settlement, but Don Bosco, a keen observer, immediately realized
from the count's words that the archbishop was using this ploy to
prolong the whole affair. Still, he raised no objection but quickly
agreed, postponed his trip and twice called on the archbishop. But
he became even more aware that he had to be on his guard, for the
archbishop was only trying to sound out his thoughts and plans and
discover how he intended to handle the affair in Rome.
On his visit to Don Bosco on the 15th, the count of Castagnetto
had offered to be an intermediary. A man of learning, experienced
in the ways of the world, and a staunch Catholic, he first listened to
both sides and agreed to continue his efforts and act as Don
Bosco's fully empowered aide at the right moment. He asked for
Don Bosco's written disavowal of the anonymous letter. Don
Bosco agreed but with two stipulations: that the archbishop
consider the Salesian Congregation no different from the others in
his archdiocese and that, as a sign that the rift was healed, he
celebrate Mass or officiate at a public religious function in the
Church of Mary, Help of Christians.
Now, without comment, we offer our readers two documents
which tell the whole story. The first is a letter from Don Bosco to
the count, which he wrote on the eve of his departure for Rome.
My dear Count:
Turin, December 17, 1877
I have postponed my departure for Rome to tomorrow, awaiting the
33Founder, editor and publisher of Unita Cattolica, a Catholic weekly. [Editor!
34A neighborhood in Turin. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
outcome of your kind offices with His Excellency our archbishop. You
have been able to verify my fondest desires for some kind of settlement.
Now to my keen regret, I have learned that your enlightened efforts have
proved of no avail. Let us be patient. In this too we have reason to praise
God's dispositions. The fact that I head a Congregation, some of whose
clerical members have been denied holy orders and priests forbidden to
preach or hear confessions or even celebrate Holy Mass, forces me to
appeal to my lawful supreme superior to seek his instruction and counsel.
Should you again see His Excellency the archbishop, please assure him
that I go to Rome not to lay charges against him, but solely to answer those
which His Excellency personally thought he should press against me
before the Holy Father himself.
I indeed most especially thank you for the trouble you so graciously
took upon yourself to help this poor Congregation, which will unceasingly
pray that God may abundantly shower His blessings upon you and your
family.
You have always been a distinguished benefactor of ours. Please
continue your kindness to us, especially by your prayers, that God may
mercifully aid us to overcome the obstacles which keep hindering the
salvation of souls.
With deepest thanks I am very honored to remain
Yours most gratefully,
Fr. John Bosco
The illustrious Turinese patrician had no further opportunity of
reporting on his mediation efforts to Don Bosco, but our saintly
founder needed a written report and so he had word sent to the
count who obliged.
Very Reverend and dear Don Bosco:
Turin, December 23, 1877
Following up our talks on the lamentable controversy between the
archbishop and you-particularly centering on the anonymous letter of the
Salesian cooperator-I called on His Excellency, not without having first
asked for a convenient appointment.
I told him the gist of our discussion and of your earnest desire to live in
peace with your ecclesiastical superior, bound as you are to each other by
so many memories. I told him you could not help seeing the disastrous
consequences of this rift for your Congregation and the lamentable effects
on public opinion.
I then showed His Excellency the article prepared for Unita Cattolica,

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adding that I was sure Father Margotti would promptly publish it.
The archbishop read it through twice and then remarked: "Without
stretching things out with a long declaration, Don Bosco should have
adopted the very brief statement that I sent to him a few days ago. Here he
decries the language of the anonymous letter, branding it scurrilous and
shameful, but he does not condemn the incriminating facts. Don Bosco
makes no mention of his subordinates' rejection [of the letter].
I then remarked that, by the trust His Excellency had put in me by
authorizing me to act as arbiter, he should allow me to speak freely.
I told him that I thought the letter sufficiently condemnatory in your
declaration and that such a statement from a superior of a congregation
understandably extends to all his subordinates. I also reminded His
Excellency of the problems of our times and how eager the wicked are to
foster any rift within the clergy.
I pointed out that never before had unity been so needed, and that a
conflict between him and a priest who has deserved so well of the Church
as you have could only stoke the fires of an irreligious press with
disastrous consequences. For my part, I said, I fondly hoped that all
memory .of this rift would be wiped out by friendly accord and that His
Excellency would become a protector of the Congregation, choose a
Sunday and go there to celebrate Mass and give his blessing to the
Oratory.
His reply was that the time had not yet come for such things, that it was
up to him to select both time and manner, and that a lot of things still had
to be regularized, adding that he would personally write an article and
send it to me.
That evening, as I awaited the article, I received an envelope from the
archbishop containing Don Bosco's own draft of the article and the
archbishop's calling card with his compliments.35 I understood that my
intervention in this matter was over. At the request of my friend and
nephew, Count Cays, I now send you this account with my respectful
regards and ask you to pray (but in a very particular manner) for my dear
wife who is seriously ill.
With respect and love,
Yours devotedly,
Count of Castagnetto
"Don Bosco's draft of the article," mentioned by the count,
consisted in the following statement which was to be published,
with the archbishop's previous consent, in the Catholic press.
35The card read: "Lorenzo Gastaldi, Archbishop of Turin, sends his respects and good
wishes to His Excellency the Count of Castagnetto, cabinet minister." !Author!

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Because negotiations broke down, it appeared in the Salesian
Bulletin.
STATEMENT
Some days ago an anonymous publication bearing neither date nor
address and signed only "A Salesian Cooperator" was circulated. A
would-be response to previous writing of the Most Reverend Archbishop
of Turin, it presumes to discuss events which concern the archbishop and
the Congregation of St. Francis de Sales. Refusing to stoop to cheap
publicity, I would refrain from making any comment, but I fear my silence
might be taken for approval of the offensive language and scurrilous style
the letter uses in referring to the person of our revered archbishop, for
whom in my position and as a priest I profess the highest and most sincere
veneration. Secondly, I am using the media to state most explicitly that
this leaflet was printed without my knowledge, that I have absolutely no
idea of its author, and that I thoroughly reject both for myself and for my
subjects any responsibility for its printing and its distribution.
Finally, I must resort to the media as a means of informing the
anonymous author that I deplore his unsolicited defense and that,
abhorring any public discussion of affairs which do not concern the public,
I hereby disavow any further publication concerning this matter.
I trust that this statement will counteract that shameful letter and reveal
the respectful homage which I have always cherished and firmly purpose
to cherish for the rest of my life, with God's help, for the ecclesiastical
superior of our diocese, our revered archbishop.
Of this statement Abbot [Maximilian] Bardessono wrote to Don
Bosco [on January 20, 1878]:
Your most prudent statement issued in the latest Salesian Bulletin
concerning the letter written by a [Salesian] cooperator has made an
excellent impression on all people who sincerely possess the spirit of God.
It has shown honest-minded persons that God's spirit is manifest in you,
a spirit constantly and wondrously shown in all your works. Your
calmness, prudence, discretion, dignity and conciseness have made a
striking impression upon people of thought. They are above all in sharp
contrast with the restlessness, agitation and argumentative tone of His
Excellency, the archbishop.
On December 18 Don Bosco set out for Rome. Later we shall
follow him through the Eternal City, where Providence led him not
just as a spectator, but as an agent in some important events.

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However, before closing this chapter we must narrate later
happenings in Turin which locally climaxed and closed the great
conflict.
Summoned by the archbishop, the cathedral canons held two
meetings, the first on December 17, exclusively for canons in active
service. There it was proposed to sign and send to the archbishop a
formal protest against the anonymous letter with the intent to make
people believe and see for themselves that it had been Don Bosco
himself who had published it. However, staunch opposition arose,
especially from Canon [Joseph] Ortalda and Canon [Peter] Peinetti
who defended Don Bosco against this charge. Consequently, the
protest, drafted beforehand, was rewritten and toned down by
deleting this accusation. The vote on the decision to send the
document to the archbishop passed by a single vote and bore the
signature of only Canon [Joseph] Zappata, vicar general and
chairman, and Canon [Camillus] Pelletta, secretary of the
cathedral chapter. The canons had understood that this matter was
to be handled privately. Imagine the astonishment of the majority
when they saw it published in the December 20 issue of Emporio
Popolare. 36
This was the spark touching off a huge conflagration. Until then
the anonymous letter was known to only a handful of people, but
now it was searched out, read and commented on extensively in all
kinds of newspapers-the overall impression being that the
anonymous letter had come from the pen of a Salesian. Some
Oratory alumni demanded that a response be made in Don Bosco's
defense, and were ready to affix their names to it, but they were
dissuaded from doing so. Several pastors agreed that, should any
other public action be taken to discredit Don Bosco, they would
sign a petition asking the Pope to intervene. Unita Cattolica was
sharply rebuked by Canon Chiuso for not having published the
cathedral chapter's protest, but Father Margotti sent Father Scolari
with the reply that: 1. he had decided to publish no further protest,
for it would only increase the scandal; 2. the Holy Father
personally read Unita Cattolica or had it read to him every day
and he did not intend to grieve the Pope at his age by such gossip.
Canon Soldati had forced the seminarians to sign one letter and
several priests of the Consolata to sign another, intending to publish
36 Letter from Father Rua to Don Bosco. Turin. January 6, 1878. IAuthor I

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
them, but he dared not do so for fear of embarrassment.37 Father
Tresso, vicar at Lanzo, was summoned to the chancery and
charged with being the one to whom the anonymous letter had been
addressed. He parried the thrust skillfully, and when pushed to
persuade the priests of his vicariate to sign a letter of protest, he
cleverly declined. In a word, the affair had created a general
upheaval.
We now resume our account of the various meetings held to
agree on declarations. On December 17 the canons met a second
time and were asked to sign a petition to the Pope that he condemn
Don Bosco and the Salesian Congregation. The vast majority
would not hear of it, and a lengthy discussion arose, until they
finally agreed to write a letter to the Holy Father expressing their
best wishes and asking him to intervene between the archbishop
and Don Bos.co with conciliatory words. The petition was signed by
December 22, also by the honorary canons, and was ready to be
sent to Rome that day. It contained nothing hostile to either Don
Bosco or the Salesians. But the general feeling was that once it was
given to Canon Zappata and by him to Canon Chiuso, it was never
mailed.38 The truth is that nothing was ever heard of it in spite of all
attempts to trace it.
On December 21, the city pastors were also summoned in
council and asked to follow the precedent set by the cathedral
chapter. Of twenty-two pastors only fourteen attended. Their
discussion, pro and con, was followed by a vote on the advisability
of issuing a protest. The ballot was split evenly: seven for, seven
against. This time also the protest had already been drafted and
remained on the desk of the chairman, in whose home the meeting
was held.39 "The pastors' vote," wrote Father [John Baptist]
Bertagna,40 "was a bombshell meant to blast all the machinery that
had been lined up to destroy the effect of the letter to the vicar."41
Father [Felix] Reviglio,42 pastor of St. Augustine's, had been
37Letter from Father Anfossi to Father Berto, December 1877. [Author]
3BAbove-mentioned letter from Father Rua. [Author]
39Letter from Father Bonetti to Don Bosco, Turin, December 22, 1877. [Author]
40An outstanding theologian and professor of moral theology at the Convitto Ecclesiastico
in Turin, Father Bertagna was later consecrated auxiliary bishop to Cardinal Gaetano
Alimonda, archbishop of Turin. [Editor]
41 Letter to Father Berto, January 2, 1878. [Author]
42Father Felix Reviglio first met Don Bosco at the Oratory in 1847 at the age of sixteen.
He was also his first pupil to be ordained a priest. [Editor]

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foremost in defending Don Bosco, who, as soon as he heard of it,
wrote to him to express his fatherly thanks.
My dear Father Reviglio,
Rome, Christmas Day, 1877
From various sources I have learned of the meeting of Turin's pastors
on the 20th (sic) ofthis month. You spoke out in favor of your "papa," and
I am grateful to you for that. The way the meeting turned out was
providential also for the archbishop because he himself, as a preventive
measure, had already referred the contents of that letter to the Holy Father
and to the Sacred Congregation of Bishops and Regulars, and the publicly
expressed opinion of Turin's parish priests while the case is pending would
have significantly prejudiced its outcome. Such is the opinion of one
important person on learning of meetings of the cathedral chapter and
Turin's pastors. I would really hope that someone would point out the lies
printed in that letter. I would be very thankful to you if you could get me a
detailed account of the summoning of the meeting and of the things
discussed along with particulars.
Yesterday the Holy Father left his bed to universal rejoicing in Rome.
Still, his age tells heavily upon him, as do his various ailments. May God
extend the life of this precious treasure of ours!
Merry Christmas! Pray for me.
Yours affectionately in Jesus Christ,
Fr. John Bosco
P.S. Bear in mind that the infamous letter was provoked by four
pamphlets of His Excellency the archbishop,43 and that had not someone
intervened, he would have published a fifth and sent it to the Sacred
Congregation of Briefs. Why the wonder that a rebuttal is published?
Touched by Don Bosco's graciousness, the priest sent him a
detailed report of the meeting, as follows:
Turin, December 29, 1877
Very Reverend and dear Father, Don Bosco:
Words cannot express the intense joy I felt on receiving your cherished
letter. The moment I saw the handwriting, I remembered my special friend
43The "four pamphlets" are the four printed documents which Archbishop Gastaldi had
sent to Rome. Don Bosco will soon say that they rather helped the defense of his
Congregation. [Author]

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lHE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and gentle father, and I was moved to learn that I had pleased Don Bosco,
who is always on my mind, on my lips and in my heart! I read the letter
over and over again, kissing the lines written by my benefactor who
generously showered his love upon me in the days when I was poor,
homeless, and deprived of everything! You say, "I am grateful to you,"
and my heart aches and my face reddens. To thank me, my own Don
Bosco, when, after God, all I have I owe to you, and when, were it not for
you, I would now be the least blessed of men! To thank me for what I have
repaid not merely in gratitude but in justice overwhelms me with shame!
Never thank me again, I beg you, but just make known your bidding.
Now let me pull myself together and give you the information you
anxiously seek. The meeting of Turin's pastors was in no way
enthusiastic. Even the vicar of St. Francis of Paola, who as senior member
invited us to his home, repeatedly stated he had been ordered to call it.
"When he started, "You may already know the purpose of our meeting," all
answered with one voice that they had not the faintest idea. The general
talk is that it was the archbishop who hinted to one of the canons that the
situation called for a show of esteem and sympathy to bolster his position.
Several pastors, still smarting because the first assembly had caught
them unawares, now made it clear that they would turn down any further
meetings unless the agenda were stated and the balloting secret. Some
pastors, having an inkling of what the meeting was about, boycotted it, so
that in all only fourteen were present. It was proposed to them that they
should follow the lead of the cathedral chapter and assure the archbishop
that they sincerely shared the keen distress caused him by the anonymous
letter then in circulation and that they repudiated the shabbiness of his
treatment. But objections arose: the pastors felt they could not just
criticize the style of the letter and ignore what it said, as had the
communique of the cathedral chapter-and that was something they
saw beyond their competence. Then, too, the facts stated by the letter had
been referred to Rome's final judgment, a verdict they had no right to pre-
judge. Furthermore, the times are such that we must not provide our
enemies with material to discredit us and spread scandal-a situation
which should have been censured when the cathedral chapter's statement
appeared in the newspapers. Also, the Salesian Congregation had the
Holy Father's approval and merited their respect. Finally, they repudiated
the smear that the anonymous letter had been written with Don Bosco's
approval. A heated debate followed and a secret ballot was called for on
whether they were to go along with the cathedral canons. The vote was
split down the middle, seven for, seven against. No action was taken. It
should be noted, however, that, even had the vote favored the proposal,
only the style of the anonymous letter was to be censured, and that would
have been oflittle help to His Excellency. It was obvious that regardless of

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any declaration we might make, the archbishop would accept it and it
would be read by all as a vote of censure against Don Bosco. Likewise,
even if all the city pastors had attended, the majority of them would
certainly have voted against the proposal. I naturally spoke as best I could,
and it was really Father Arpino and the pastor of [Our Lady of Mount]
Carmel who, in concerted action with me, carried the day. To my
knowledge, the pastors' stand won the approval of fair-minded people.
Now we can disregard the statement of the cathedral canons, because it is
no secret that even among them there were some who were opposed to a
written statement. Furthermore, just about every one of them deplored
reading their private letter to the archbishop in the newspaper. Lastly, the
discussion always centered on the style alone, never the contents. In fact,
one canon told some pastors, "His Excellency, the archbishop, thinks he
is helping his cause by soliciting such statements, but he is only achieving
the opposite." The general feeling is that no further meeting of pastors will
be called, but, should there be any, Don Bosco will come out more
triumphant than ever. This occasion gave us a tangible proof of how Turin
cherishes the indescribable good you do for both Church and society! The
prayers of sincere persons are beginning to be efficacious. I regret I cannot
write any longer. I would love a papal blessing, if you can obtain one for
me. I ask your blessing too and profess myself through life in fond esteem
and fervent gratitude,
Your most grateful son,
Fr. Felix Reviglio, Pastor
Another pastors' meeting was called for January 2 by Arch-
bishop Gastaldi at his residence. Father Bertagna describes it as
follows:44 "This afternoon, at 3:30, we met with His Excellency.
He was very subdued and restricted the discussion to the matter of
catechetics. In closing, he bade us to stand united in friendship. So
much the better!" It would appear that the last item on the agenda
was the purpose of the meeting, and that an attempt was being
made to induce the pastors to accept another ballot.45 However,
some very critical public events were in the offing, and they would
have diverted attention from these and other private disputes.
Left alone to fill the breach in Turin, Father Rua kept in close
correspondence with our saintly founder, to whom he sent a concise
44Letter previously quoted. [Author]
45Letter from Father Reviglio to Don Bosco, Turin, January 2, 1878. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
overall report on the situation in a Christmas letter. After the
festivities, Don Bosco wrote in reply:
Dear Father Rua:
Rome, December 27, 1877
This is a trial which Our Lord has laid on our poor Congregation. He
will help us out of it as He has done on so many other occasions. Let me
do the worrying. Silence, prayer and strict observance of our rules!
If it is too late to include the well-known statement46 in the Salesian
Bulletin, you might add it as a supplement, for this is something we must
do. In doubt consult Father Rostagno, our good friend. I'd also like Father
Cagliero to call on Canon N asi and Canon Pelletta and caution them to
ease off their involvement, since they may well find themselves very
embarrassed when called upon to prove the charge sent to Rome: "The
anonymous letter is to be attributed to Don Bosco."47 He can point out
too that four times the archbishop provoked responses with his statements
in the newspapers, and he sent all of them to Rome. Why does he not take
the trouble to point out the errors48 and blast them? This flood of letters
and articles-without ever seeking information from me-is really our
defense.
I should think it very advisable to pay a visit to all those pastors who
took our side and, on my behalf, express respects and thanks. Keep an
account of all that happens and send it to me. 49
The year is at its end, and I am very sorry to be so distant from my dear
sons. Greet them all for me. Here are the family practices I suggest for the
coming year:
1. Break up the habit of smoking and grumbling.
2. Exactness in the duties of one's state of life from Father Rua to
Julius.50
3. Holy Communion and prayers for those houses recently opened and
others that are being set up in mission territories, where God has prepared
an abundant harvest for us.
Draw up the directory of confreres. Send me the brief biographies of the
46This is the statement which appeared in the Salesian Bulletin, January 1878, page 12.
But it is not found in every copy, having been inserted perhaps only in the copies meant for
the Turin archdiocese, so as to contain the scandal. [Author]
47This is in quotes, since Don Bosco is quoting his accusers. [Author]
48In the anonymous letter. [Author]
490bedient in everything, Father Rua obeyed this too in his letter of January 6, 1878.
[Author]
500ne of the janitors. [Author]

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deceased and the new calendars.
God bless us all.
Yours affectionately in Jesus Christ,
Fr. John Bosco
Lest these overwhelming worries should swallow up all lesser
concerns-indeed at their very outset-Don Bosco by a single act
ended what we might call an endless cycle of crises which kept
recurring during the phase we have just described of this prolonged
conflict. On a stopover at La Spezia during his trip to Rome, while
he was staying at the house recently opened at the insistence of
Pius IX, the following letter addressed to him arrived at the
Oratory.
Reverend Father:
Rome, December 21, 1877
The information and documents51 which this Sacred Congregation
of Bishops and Regulars requested have been received and, at His
Holiness' order, will be carefully examined. I merely need to say that this
Sacred Congregation appeals earnestly to your religious principles and
prudence to keep all members and cooperators of the Salesian
Congregation under your jurisdiction from printing or issuing, even
indirectly, any more writings of any kind which deal with your differences
with the Most Reverend Archbishop of Turin. Confident of your
compliance with this order, I wish you every good.
~~ Cardinal Ferrieri, Prefect
This letter, forwarded to Don Bosco in Rome, gave him an
opportunity to pull together all the strands of the controversy in a
report to Cardinal Ferrieri. It briefly summarizes the origins,
growth and consequences of the controversy.
Your Eminence:
Rome, January 7, 1878
In your audience graciously granted me some days ago, I omitted to
thank you warmly for your very kind letter to rile and for the benevolent
51 The authentic list of the favors and privileges granted by the Holy See. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
concern with which you urged me to avoid publicizing matters concerning
the rift between the Salesian Congregation and the archbishop of Turin.
I can assure Your Eminence that recently, as well as in the past, neither
I nor any of my dependents have ever published anything which could
even remotely be interpreted as offensive to our most revered archbishop.
Your wise counsel will prompt me to abide more scrupulously by this
rule, especially now that our differences have been submitted to the
supreme judgment of the Holy See, to which Catholics of every rank must
respectfully yield and whose infallible verdict they must cheerfully accept.
Would God that our honorable archbishop had also maintained such an
attitude! Things would not have become as messy as unfortunately they
now are, more than ever.
For months the Salesians have been flooded with letters threatening
canonical censures, denial of holy orders, and actual suspension from the
office of preaching and hearing confessions. The latter involved the rector
of the motherhouse and the superior of the Congregation himself. In
writing I pleaded with high-ranking persons for their kind services to ease
such severe measures, especially since the archbishop had appealed to the
Holy See. It was all in vain. Then, bolstering his own position and making
it impossible for us to use similar weapons, he wrote me two threatening
letters, one couched in the following terms: "I inform you that should
you .... communicate...."52
Their lips thus sealed, the Salesians could in no way voice their side of
the argument, and I was left with no other choice of action than to appeal
to Mother Church, mistress of truth-this at the price of serious
inconvenience and hurt, for I was forced to lay aside the care of the
Congregation in Europe and in the foreign missions in order to come to
Rome for guidance and justice.
After I left Turin, Archbishop Gastaldi continued to send out letters, in
his own hand or printed, to many influential persons. On December 18,
1877, he assembled the cathedral canons to have them condemn a letter
which, without the slightest claim, he blames on the Salesians.
The canons did not go that far. They merely deplored the insolence of
the letter toward the archbishop. He sent this statement to Unita
Cattolica, but the editor firmly refused to print it, and so it appeared in
Emporio Popolare on the 20th.
He then wrote to the pastors in Turin to summon them to a second
meeting, proposing that they condemn the Salesian Congregation as the
source of that anonymous letter. However, noting that the points of their
discussion had already been submitted to the judgment of the Holy See,
they refused to consider the motion.
52See Archbishop Gastaldi's letter of December 1, 1877, in this chapter. [Author!

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The archbishop summoned the cathedral canons again on the 22nd, to
elicit from them an explicit rejection of the anonymous letter and of the
Salesian Congregation. But they too refused, and, as some who were
present testify, they restricted themselves to asking the Holy Father to
intervene through his office and put an end to the controversy.
Displeased by these results, His Excellency wrote a special circular to
summon the pastors of Turin to his residence once more on January 2.
After recommending the children's catechism to their attention, he began
to stress the need of unity between parish priests and their bishop,
recalling all he had done for them and asking for their support in a matter
of supreme importance which he would later make known to them. As I
have been told, they all took this as an intimation that he would shortly
appeal to them to rally about him, all to the detriment of the Salesians.
The press gets wind of all these things and publishes them with fanciful
guesswork, and the enemies of religion in turn gloat over it and flaunt it in
the face of the Church.
To give Your Eminence an idea of this, I am enclosing some periodicals
sent to me obviously as an ugly joke.
I am sure that all this publicity and spiteful commentary would have
been avoided had Your Eminence's recommendation been followed.
The archbishop is striving at all costs to blame the Salesians for
circulating the anonymous letter, and, to make this stick, he keeps up a
barrage of accusations, spoken and written, in Rome and elsewhere. It is
downright calumny. Time and again I have reassured His Excellency that
no Salesian ever had anything to do with it, and in several communications
I have censured the shameful treatment it metes out to ecclesiastical
authority, stating that I therefore unconditionally disclaim all responsibility
for it. The archbishop has refused to believe me and still persists in his
demand that I declare the whole thing to be a lie.
But it is not a lie, and I cannot and will not deny the truth. I have begged
the archbishop to point out falsities in it so that I might immediately
condemn them publicly, but he has never seen fit to reply.
In the face of such stonewalling and in this wild barrage of publications,
I can see no way that these differences of ours can be reconciled.
The facts are these:
1. In the diocese of Turin there are Salesian priests who have been
suspended from hearing confessions or preaching or celebrating Holy
Mass, and [Salesian] seminarians who have been denied holy orders-and
this while everywhere there is a crying need for priestly work and His
Excellency himself bemoans the alarming scarcity of priests in his
diocese.
2. During the last Christmas ember days he incardinated into his

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
diocese one of our clerics, perpetually professed, and gave him tonsure
and the four minor orders, although the latter kept protesting that he was a
Salesian and intended to remain so unto death and, prior to his ordination,
had presented dimissorial letters from his superior.53
3. He has given the Salesian Congregation a bad name all over Italy
and has discredited it in the city of Turin, causing such loss of heart in the
Salesian Congregation that several postulants have changed their minds
and some professed members have no longer wished to stay in a
Congregation thus disgraced and have walked out. Salesians suffer all
kinds of insults to be heaped on them, but they are forbidden by threats of
censure to defend themselves.
4. In addition, he has hurt us both morally and financially. I have had to
disrupt needed work, meet traveling expenses, and neglect my normal
business-and all this at a time when I should be concentrating my
attention on the houses already operating and on those which are about to
open in several parts of Europe and overseas.
5. He has also gravely hurt our houses, which rely entirely upon good
will contributions. Thus publicly maligned, how can Salesians appeal to
the faithful for funds in order to meet the needs of boys whom they now
shelter-well over twenty thousand-to feed them and give them a
Christian education?
I beg Your Eminence's indulgence if I sound rather exasperated. I am
convinced that here God's greater glory and the welfare of souls are being
blocked and that a religious Congregation, approved by the Holy See and
placed under its effective, fatherly protection, is being sorely tried without
reason.
Your Eminence alone can put a stop to these hardships and take
opportune measures to keep them from recurring.
I hope that Your Eminence, in your noted and proven goodness, will
grant me a further brief audience, that I may clarify points which I have
here merely highlighted. In the meantime, accept my deepest thanks and
most respectful, heartfelt esteem.
Yours most gratefully
Fr. John Bosco
Two other consequences arose, but Don Bosco certainly could
not mention them. The difference in his character and that of
Archbishop Gastaldi was very well known in Turin, and it was
broadly commented upon in favor of Don Bosco, but to a serious
erosion of ecclesiastical authority. Then, in Rome, the relentless
53This was Count Cays, who to be ordained had to set up the required patrimony with the
chancery. [Author]

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flow of charges about the slightest things which the archbishop felt
had hurt his dignity were gradually discrediting Don Bosco and his
Congregation among the cardinals who did not fully know the facts.
Also, this endless characterizing of Don Bosco as a headstrong and
almost lawless man played upon the mind of Pius IX whose
warmth toward Don Bosco had cooled somewhat, especially since
a few prelates had taken the archbishop's side.54 True, cardinals,
bishops and other very distinguished persons sought to reassure His
Holiness, but some aversion toward Don Bosco did exist within the
papal court, with the lamentable consequences which we shall later
relate. But we shall also see that Don Bosco conducted himself in
all circumstances as God's minister, in great patience . .. in long-
suffering, in kindness, in the Holy Spirit, in unaffected love . .. in
the power of God, with the armor ofjustice on his right hand and
on the left. [Cf. 2 Cor. 6, 4-7].
540n November 6, Attorney Menghini wrote to the archbishop: ··cardinal Ferrieri himself
said this to me, 'I think that the Holy Father is not well informed, and favors him
excessively... .'" The original letter is in the possession of Father Franchetti in Turin.
[Author I

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CHAPTER 12
March to November, 1877:
Don Bosco 's Words and Deeds
IT is time now that we gather together into one sheath, as
it were, the many scattered memoirs of Don Bosco which still lie
ungleaned throughout the furrows of the year 1877.
1. PruvATE CONVERSATIONS
We are told by those who lived with Don Bosco or under his care
that his conversations were never mere chitchat. Especially his
Salesians, who found much instruction and incentive to virtue in all
he said, long remembered his words and most solicitously wrote
them all down. The one who was most persistent in recording those
intimate conversations was, for a time, Fr. Barberis, whose
notebooks we have often quoted in the past and shall continue to
quote-not for long, however, because after 1876 his jottings
become briefer, and in 1878 and 1879 there are gaps of months at a
time, until they cease altogether.
On April 2, while conversing with a few older Salesians about
various aspects of school life, he offered some hints which can be
very helpful in correcting school disorders. "When we notice
disorders in our houses," he said, "we are never to lose hope of
improvement, as long as holiness and spirit of work prevail among
the Congregation's superiors.... When it is clear that certain
clerics should be dismissed, a final attempt to save them can be
tried by suggesting they make a three-day spiritual retreat.....
Rather than let a situation deteriorate, it is better to cut the schools'
enrollment by half. Yes, it is better to dismiss half the students to
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preserve the wholesomeness of our schools.... Moral scandals
which may arise in a school should be dealt with quietly. If the
ringleaders are known, expel them one by one at intervals. With the
troublemakers gone, our resolute action, abruptly sprung without
fanfare, will put fear into the others and morality will be completely
restored in the school. . . . A community free of grumbling and
partiality enjoys perfect peace."
The following day, in an after-lunch stroll with Don Bosco, Fr.
Barberis spoke of a confrere of the house who was somewhat given
to gluttony. "Every time this topic comes up," he noted in his
chronicle, "Don Bosco becomes worried." "Keep a watchful eye
on him," Don Bosco replied. "When one surrenders to this vice, no
determination or good resolve can hold out; the evil is too hard to
correct. And gluttony will soon bring in other problems. St. Jerome
says that wine and chastity cannot coexist." He then went on to
relate some incidents he had experienced in his seminary days and
at the Convitto1 with Father Cafasso2 and Father Guala,3 who
often would say about those who succumbed to alcoholism: "Even
if they were to work miracles, do not think that they have overcome
the habit; sooner or later they will fall again."
Don Bosco was wary of every tiny beginning of such an abuse.
At the Oratory, on the feast of Mary, Help of Christians, in
addition to a book fair there used to be a refeshment stand where
the boarding pupils could pay for their snacks with coupons ,4 and
others with cash. At this time there were already novices and young
clerics at the Oratory, and they too availed themselves of the
refreshment stand. In 1877 the superior chapter decided that this
practice should stop and that this decision was to be made public so
that the boys too would know it. Don Bosco was then asked if, to
avoid hard feelings, the clerics might be served refreshments in the
dining room outside of meal time. His answer was a firm no, as it
had been when he had once been asked if he would let the Salesians
have money to buy knickknacks at the fair. "We promptly provide
1An ecclesiastical college in Turin specializing in pastoral theology. It was here that Don
Bosco started his work for boys while attending courses immediately after his ordination. See
Vol. II, pp. 3lff, 54-61. [Editor]
2 Now St. Joseph Cafasso. He was canonized by Pope Pius XII in 1947. For further
information see the Indexes of preceding volumes. [Editor)
3 Founder of the Convitto Ecclesiastico. See Vol. II, pp. 31ff, 96f. [Editor]
4 See Vol. XI, p. 222. [Editor)

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nm BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
whatever they need under any and all circumstances," he
remarked. "In the course of time, some concessions tum into rights,
and unpleasant consequences can result."
On April 3, the conversation veered to grumbling. "This is
another pest," Don Bosco said. "Once grumbling seeps into a
religious community, all goes to ruin! Hardly any hope of salvaging
things remains. There's but one way to get rid of it: lopping off the
infected branch mercilessly. Yes, little by little we '11 have to follow
the example of other religious orders. The rotten member must be
cut off, and all hope abandoned of his correction."
Then, as they went on to speak of the spiritual retreat which
Father Barberis had just given to the noble students of Valsalice
College, Don Bosco brought up a topic which was so dear to his
heart.
During a retreat-he said-the concept of vocation must unfailingly be
treated. Use an approach like this: "In creating a man the Lord expects
something special of him. He sets him, so to speak, at the head of a path
which He has strewn with graces. At some moment in his life, this man
must make a decision to tread resolutely the road before him. This road
can be seen as twofold: life in the world or the priestly life. The latter
branches out into two paths of its own-the diocesan priest and the
religious priest, who withdraws from the world for greater spiritual
safety."
There followed a discussion about developing the topic as an
exhortation, unceasingly urging the young not to proceed
haphazardly, but with serious thought and much prayer, since this
matter is of capital importance. At this point Don Bosco offered
this advice:
After saying that, you can add: "Does one feel particularly drawn to the
priestly or the religious life? Then let him follow his inclination and seek
counsel during this retreat. Is there an older person who has never felt
moved toward either of these two paths? Such a one has not been called;
let him stick to the way of life he is now living." I think this is the way to
speak of vocation, regardless of the kind of school one is addressing or the
social status of the audience-nobility, workers, or farm people. But this
topic is a must in every boys' retreat.
The sodalities, we know, were founded with an eye to promoting

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priestly and religious vocations. While their immediate aim was the
members'' Christian training and setting good example, the
sodalities inflamed the heart with a yearning for a life of perfection
far from the world's spiritual dangers. In view of this, Don Bosco
wrote to Father Bonetti, director of our school at Borgo San
Martino, while the boys were making their retreat:
Dear Father Bonetti:
Turin, April 4, 1877
Remember to boost the altar boys, the Blessed Sacrament and St.
Aloysius sodalities, and, if possible, the Immaculate Conception Sodality.
Promote talks and prayers for vocations. Tell those who feel the
promptings of a vocation to sever all ties with the world and cooperate
with God's grace.
Mention this to Father Lazzero. Father Lemoyne and Father
Scarabelli.5
God bless you all. Pray for this poor, but
Loving friend of yours,
Fr. John Bosco
All writings which in one way or other touched upon the
Oratory's residents or activities had to pass Don Bosco's personal
scrutiny before publication. "Such writings," he said, "should not
be overly laudatory. In fact, while we boost our Congregation, we
are not to slight others, even though the praise is perfectly truthful
and we may justifiably publicize it." In his recorded remarks,
Father Barberis calls himself lucky because, while Don Bosco
frequently gave him writing assignments, he always personally
corrected them before they went to press. Moreover, he was also
generous with writing advice. "You first search for ideas and then
you line them up so as to put together a single theme," he
commented. "Rather, you should first conceive the whole theme,
order it properly and then build your ideas around it." He also
pointed out linguistic errors, saying, "Always keep your sentences
short. When possible, break up a long sentence into two or three
5 The first was the Oratory's vice-director: the other two were respectively director and
catechist [the priest in charge of religious activities] at Lanzo. Father Bonetti was known to
his confreres as a tireless promoter of religious initiatives: that is why Don Bosco used him to
pass his ideas on to others. [Author!

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
short ones. A long sentence concluding with the verb is all right for
other writers, but we who write for the common people must always
avoid that construction. Some writers keep repeating themselves in
different ways. They are amateurs. Once you have said something,
go on promptly to another thought."
He loved to look into the future. However, as the Oratory kept
steadily growing, he did not want to lose the traces of what the
original Oratory had been. On one occasion, December 27, while
speaking of the Oratory's beginnings, he stated:
We are wise to preserve the Oratory's original layout. We have a
drawing and we should make copies or even photograph it. Those who
follow will love to see the rustic shed from which the Oratory and the
Congregation have evolved. Som·~ of the first Oratory boys were artists,
among them [Bartholomew] Bellisio6 who made an accurate sketch of it
and had it printed. Whoever will write a thorough history of the Oratory
and of the Congregation might also illustrate it with sketches showing its
various phases. Readers will like such sketches which, in turn, will make
the narrative more accurate and credible.
He also wished he had had photographs taken or a sketch drawn
of the boys in church, to show their number and their grouping. He
went on:
I'd especially like to have a painting showing the uniformed policemen
sent by the city authorities to find out if Don Bosco was preaching
revolution and lawlessness. You can see the picture: several hundred lads
docilely hanging on my words, with six uniformed policemen, two by two,
standing stiffly at attention in different spots of the church, arms folded,
listening to my sermon. They were a great help in supervising the boys,
although they were there to spy on me. The painting might even be more
interesting if it showed the policemen wiping away a furtive tear with the
back of their hand or muffling their faces in their handkerchiefs to hide
their emotions. Or they could be shown kneeling among the boys who
thronged my confessional, waiting their turn. My sermons, you see, were
directed more to them than to the boys, because I spoke about the four last
things: sin, death, judgment and hell. They had to report to their superiors
6 See Vol. II, p. 416; Vol. IV, p. 332; Vol. VII, p. 52. In his well-known bookL'Oratorio di
Don Bosco [Don Bosco's Oratory] Father ]Fedele] Giraudi unwittingly gratified this wish of
Don Bosco most excellently. [Author]

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and to the mayor, who wanted to know if Don Bosco had preached revolt.
'"He certainly made me revolt against myself," each one would reply. "I
too made my Easter duties after years of neglect. ... He talked of death as
though we were already laid out or about to die in minutes.... And then
hell! I've never heard such a description! And to think that Don Bosco
ended by saying his description was but a shadow of the real thing!"
And what about the scenes between Don Bosco and Marquis Cavour-
Pegleg they used to call him-father of Gustave and Camillus? ... And
remember the meeting of government officials with the archbishop to
decide whether the festive oratories should continue to operate?
As he talked, he relived the most typical scenes of those heroic
days, and we almost lived them with him. Even though there is no
painting or sketch portraying those episodes, his words provide
enough material for a picture to be painted someday.
Under the dateline of May 1 Father Barberis recorded several
cherished confidential views of Don Bosco as the two of them
paced in the library adjoining Don Bosco's room. Don Bosco went
there when he needed to ease his mind or stretch his limbs. How
much transpires between the lines!
I truly realize-he remarked-that I cannot attend to everything myself
and that the.superior chapter must not be tied down to the routine matters
of the house; in fact, each councillor should have a personal secretary. If I
had five or six priests with nothing more to do than handle the minor tasks
I could pass on to them, they too would be overloaded. Up l.O now I've
heard confessions every day, but I know I can't keep that up. Certainly it
is a matter of prime importance. I have always done my share and shall
continue as long as possible, but now I just cannot. I shall have to say
Mass in my own room so as to have some time to concentrate on our
affairs. What with confessions and visitors, my morning hours are all
taken up. In the past I used to receive people only in the morning, but now
that they have found that I can be reached in the afternoon as well, they do
so. Consequently, I must either neglect the Congregation's affairs or never
leave the house at all, in which case my health will break down and our
boys will go hungry because oflack offunds. Our benefactors are generous
if Don Bosco calls on them; otherwise they give nothing.
Again, in early August he spoke of his exhausting work to Father
Barberis. "I might keep this pace up a bit longer, but not forever,"

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he said. "Just now I am making my last-ditch efforts!"
Father Barberis comments:
Notwithstanding his declining health, he is back at his desk at two in the
afternoon, after a full morning of audiences, and stays on until supper time
at eight-thirty. To concentrate his efforts on the Congregation's affairs he
no longer leaves the house. From this he will not budge, in order to give
our Congregation the direction it must have for wholesome growth.
Recently he said, "I stay home and sit at my desk, handling a mountain of
paperwork! Sometimes I am surprised at the enormous amount of work I
can accomplish in one day. Generally I put everything aside, except
matters pertaining to the Congregation. Yes, indeed, I am daily concerned
that I may die and unwillingly leave a mess for my sons."
On June 30, during his usual after-lunch stroll in the dining room,
he spoke of spiritual direction and confession. Abruptly he
remembered that he had to ask Father Barberis to answer in his
name a pastor who had written for advice on guiding a scrupulous,
headstrong woman penitent. She was considering changing her
spiritual director, but the priest, fearing she would only get worse,
counseled against it. Don Bosco's answer was that, should the
woman remain his penitent, the confessor was to demand her
obedience. On the other hand, he said, a confessor, besides always
allowing a penitent to go to others, should make it easy to do so and
even advise a change of confessors. However, once penitents
returned to a former confessor, they were to be welcomed and
obedience demanded of them; yet they should still be free to go to a
confessor of their own choice.
One evening after supper, during a conversation with Monsignor
Ceccarelli and some of the Oratory's priests, the words "overly
pious" came up in reference to certain women who are given to
religious practices in an exaggerated and unwise manner. Don
Bosco listened. Convinced of the good that these pious women did,
he disliked hearing them spoken of slightingly, and he quoted
Father Cafasso as so saying.
Generally these pious women are the religious backbone of a village or
parish. Shunning or ridiculing them only leads to a general dropping off
from the sacraments. Often enough good use can be made of these pious
souls to raise the level of piety in an entire community. They may be
burdensome because of their ignorance and scruples, but mostly they are

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harmless and live year after year without a single deliberate venial sin, let
alone mortal. Let them feel they are being crossed, and they will not come
near us. They will talk with their women friends and gossips, harboring
discontent in their hearts and dampening everyone's devotion. I remember
how, years ago, the pastor of Castelnuovo used to inveigh against these
pious old ladies both privately and in the pulpit, claiming they wasted his
time, that they did not have to drown him in words, and so on. Well, [after
that] nobody ever went to him for confession; his alienated parishioners
preferred going to his curate. When he complained of it to me one day, I
just reminded him of what Father Cafasso had said and suggested that he
not talk that way about these good women, but rather urge his parishioners
to go to confession often and assure them they would always be welcome.
I also stressed that he treat these women very gently, especially in the
confessional, showing them much kindness and patience and suggesting
they lead others to the sacrament. He followed my advice and soon the
whole village was going to him for confession. Communions also
increased.
Concerning boys' confessions he remarked:
Boys may come to confession and say nothing even when questioned.
Such lads it is better to receive face to face, not behind a screen, for greater
ease in talking. It may help, in this case, to hold the boy's head between
your hands to keep him from fidgeting. Lads will speak freely this way,
but, as you begin, be very, very patient, keep asking questions and get
them to open up. Sometimes I have met boys who refused to utter a single
word, and I'd get them to speak by using a little trick of my own. If I got no
reply to my questions I'd ask, "Have you had your breakfast?"
"Yes."
"Were you hungry?"
"Yes."
"Do you have any brothers?" and similar questions. After that, they
kept responding when I passed on to more serious ones.
2. FEAST DAYS
The Oratory's greatest feast always was and still is that of Mary,
Help of Christians. For the occasion a schedule of the novena and
of the day's solemn services, entitled A Holy Invitation, was
beautifully printed on thin blue paper. It also contained the musical
program: Rossini's great Mass in four voices, Vespers with its

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
hymn Saepe dum Christi celebrating the battle of Lepanto, and
Father Cagliero's Tantum ergo. A notation in small type read:
"This year's offerings of members of the archconfraternity and of
the faithful will be used to renew the church floor and choir and to
gild the statue of Mary, Help of Christians." The statue, standing
atop the dome, was turning an unsightly black because its gilding
had worn off.
Twice during the feast's preparations Don Bosco gave the boys a
"Good Night," the first before the novena, the second before the
triduum. On May 13, after night prayers, he spoke as follows:
Periodically I feel I must come and speak to you. Just now a flurry of
good things is going on. The days ahead offer us many fine opportunities to
acquire merit. We are in Mary's month, in the novena to the Holy Spirit,
within the Sundays in honor of St. Aloysius and in the novena to Mary,
Help of Christians-all wonderful events, all channeling God's grace to
us.
It is particularly during the novena to the Holy Spirit that I usually urge
you to consider your vocation, for it is the best time to learn what the Lord
asks of us. Put your mind to it, then, all of you, especially those who now
wear the cassock, having entered upon a clerical career. These need
perseverance. Let them seriously consider their spiritual condition.
During this novena let them reflect upon their conduct-what they must
do or correct-and let them ask God's grace to carry out their well-
pondered resolutions. The Lord will hear them.
Not only the clerics are to consider their vocation, but all students,
especially the seniors, for theirs is a year of decision. Juniors too and even
some lower classmen should begin to think about their future so as to
assure themselves of success in life. An early decision, based on good
counseling, will help them end the year with a sense of content and self-
confidence. Ask for this grace wholeheartedly. The Lord will grant your
request, and He will bless and strengthen your good resolves.
Throughout this month, within this novena to Mary, Help of Christians,
I ask all to seek Our Lady's grace to be freed from this world's contagion.
You do not know the world, but my experience has shown me many
dangers which threaten your friends and relatives. Here, you live in a
Noah's ark-a little bigger than the ark, of course-but a safe ark, secure
from the thousand dangers which engulf it. Here we live aloof from
scandal and evil companionship. We have every opportunity to be good.
But on leaving this ark you will be sadly and gravely tested to fall from
grace because you are, as yet, innocent of the world's ways! How little you

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know of the dangers hovering about so many of your classmates who have
unfortunately chosen to stay with the world.
Furthermore, we at the Oratory are blessed to know that Mary, Help of
Christians stands at our side to protect us, daily showering us with Her
favors, even earthly ones: a blind person regaining his sight; an epileptic
completely healed, as happened just this morning; a person crippled for
eight years now beginning to walk, which happened yesterday. I could go
on and on telling you of so many other marvelous extraordinary healings
generously and continuously wrought by the Most Blessed Virgin Mary
for those who call upon Her.
While this Mother of ours, as I say, kindly and generously showers
graces upon the body-which lives to serve the spirit, for this poor body
will one day be buried and fall into dust-how many greater things will
She do for the soul, destined to enjoy the Lord forever! How many graces
has She in store, ready for the asking! Remember, my dear sons, that the
Blessed Virgin has reserved those bodily and spiritual graces needed by
us, our parents, relatives and friends. She is ready to grant them, waiting
but to be asked. If She has them in readiness for us and awaits our
requests, how devoutly are we to pray to Her, particularly during this
novena!
Consider, too, there are times when a mother more readily gives her
children gifts and more gladly grants them their desires. Think of a
birthday, a name day, a First Communion or confirmation, or
anniversaries recalling joyful events. Mothers always keep special treats
in reserve for their loved ones, but they like to be asked. How sadly they
sometimes see these occasions slip by with no requests from their
children.
That's the way earthly mothers are. Is our good heavenly Mother
different? No, trust me, She is far better, infinitely more loving and
powerful than our earthly mothers. She can give us anything and She loves
to do it! If we pray to Her from our heart, She will promptly aid us,
because we are Her special children.
Let's use this month, this novena, this solemnity, to give ourselves to the
Blessed Virgin, Help of Christians. What magnificent favors She has in
store for us, enough to meet all our desires-favors of soul and body,
favors of health and studies, favors for our parents to help their business,
their harvest. Let us pray to Her. May She keep you from life's perils!
May She lead us all to the goal we mightily strive for! Let each of you
make good resolves and keep them. Our Lord and Mary Most Holy will
preserve you unscathed from every touch of sin. Good night.
On the evening of May 20, Don Bosco stood at the "Good
Night" stand again. A boy came up to him, politely kissed his hand,

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and, as was the custom, handed him a lost object wrapped in a
scrap of paper. Don Bosco used it to amuse his listeners and to
introduce the topic of his talk.
What have we here? A banknote? No, it's a five-cent gold piece.
(Laughter) Since you're not allowed to keep money, no one will come to
claim it, and so (putting the coin in his pocket) we'll use it to pay the
Oratory's debts (laughter) and to keep you all happy on the feast of Mary,
Help of Christians.
Today is the feast of Pentecost, within our novena to Mary, Help of
Christians. During this month not one but many favors are daily obtained
from Our Blessed Lady. People come here to our church to pray and give
thanks for favors received, or the mail brings in letters and reports of
miraculous cures attributed to the intercession of our good Mother Mary,
expressing Her clients' thanks.
But the most astounding graces are those which are not talked about:
countless souls who have been helped to set things right with their
conscience due to Our Lady's intercession. Within our own family here at
the Oratory, countless graces were granted and are still being granted to
benefit many boys who called upon Mary, Help of Christians, to seek
spiritual favors. Bad habits have been overcome, difficult virtues have
been acquired.
As much as I can, then, I urge each of you to pray to the Most Blessed
Virgin Mary during this novena, for this loving Mother of ours readily
gives us the graces we need, especially spiritual graces. Having all power
in heaven, She instantly receives what She asks of Her Divine Son. The
Church teaches the power and kindness of Mary in the hymn: Si caeli
quaeris ianuas, Mariae nomen invoca-If you seek the gates of heaven,
call upon the name of Mary. Ifjust calling upon Her name opens heaven's
gates, we must admit that She has power. One of Her titles is "Gate of
Heaven," and all who wish to enter it are to entrust themselves to Her.
We [quoting Holy Scripture]7 particularly seek Her assistance at the
hour of death. The Church says that Mary, even standing alone, is as
awesome as any army set in battle array, striking out against our spiritual
enemies. Although these words of Scripture literally refer to the Church's
enemies, the Church itself spiritually interprets them as the individual
enemies of our souls. At Mary's name the demons take speedy flight.
Hence she is called "Help of Christians" against our enemies both
internal and external.
·We especially must entrust ourselves to Her-we who keep this Her
7Cf. Cant. 6, 10. [Editor]

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feast as our very own though the whole Church celebrates. So, I urge you
as best I can-may my words be engraved upon your minds and hearts-
to call upon the name of Mary, specifically saying, "Mary, Help of
Christians, pray for us!" Brief as it is, it has been found to be a most
effective prayer. I have suggested it to many, and all or nearly all have told
me of the happy results they obtained. I have heard the same from people
who regularly and of their own accord say the prayer without having been
previously advised.
We all have our problems, we all need help. When in need of a spiritual
favor, make a habit of repeating this invocation. Spiritual graces mean
being freed from temptation, from grief of soul, from lack of fervor, from
shame which keeps us from admitting our sins in confession. If you want to
be freed of a persisting temptation, overcome a passion, dodge the many
perils of life, or acquire a cherished virtue, all you have to do is to call
upon the name of Mary, Help of Christians. Such spiritual favors are most
generously granted. They are unknown, but they do our souls the most
good.
I don't intend to read off a long list of people who received Mary's
graces through this invocation, but I can't count the persons whom I
advised to say, "Mary, Help of Christians, pray for us!" They number
hundreds and thousands, some in this house, and I asked them to tell me if
their prayer was not answered. So far no one has complained that his favor
was not granted. No-let me correct myself-one man came today to tell
me his prayers had not been answered, but on being questioned he
admitted he had not really prayed to Mary, but had only meant to. In this
case it is not Mary who fails us, but we who fail Her by not praying. Mary
does not refuse our prayer; it's we who do not want our prayers to be
heard. Prayer must be earnest, persevering, prompted by faith, with
conviction that it will be heard. Try it, all of you, and tell all your relatives
and friends to try it too.
On this forthcoming feast of Mary, Help of Christians, whether you see
them or you write to them or somehow get in touch with them, tell them for
me: "Don Bosco assures you that if you need a spiritual favor and pray to
Our Lady with the words, 'Mary, Help of Christians, pray for us,' you will
obtain it. Of course, let it be a prayer! If your prayer is not answered, let
me know."
If I hear that one of you prayed sincerely with no results, I will
immediately write to St. Bernard and tell him he was wrong when he said:
"Remember, 0 most gracious Virgin Mary, that never was it known that
anyone who implored Your help was left unaided." But, don't worry, I
won't have to write to St. Bernard. Even ifl did, that saintly Doctor of the
Church would quickly spot some fault on your part. You laugh at the idea

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
of sending St. Bernard a letter? Don't we know his address? Isn't he in
heaven?
"There will be some problem with the mail," interjected Father Rua,
"and they would not know where to deliver the letter."
True-Don Bosco went on-they will need a speedy courier, and who
knows how long it will take him to get to St. Bernard. Nor will telegraph
do, for although electricity travels at lightning speed it still needs wires.
But we have faster ways of reaching the saints, and you need not worry
about the mail. Even now, as I speak, my thoughts soar over the heavens
and stars, and they are swifter than lightning, covering incredible distances
until they bring me to the throne of St. Bernard, one of heaven's prominent
saints. Do as I say, and if your prayers go unanswered, we'll easily get a
letter to St. Bernard.
Joking aside, let me repeat that during this novena you should engrave
these words upon your hearts, "Mary, Help of Christians, pray for us."
Say it in time of need, danger or temptation, and always ask Mary, Help of
Christians for the grace of calling upon Her. I promise you, Satan will be
defeated. Do you know what I mean? I mean he will have no more power
over you, he won't be able to get you to commit a single sin, and he'll just
have to give up. And I shall pray to the Lord for you at Mass and in my
devotions that He may help, bless, and protect you and shower His grace
upon you through the intercession of Mary, Help of Christians. Good
night.
One day, during the triduum, the very many silver hearts which
covered the still bare walls or were set around Our Lady's picture
disappeared, but the mystery was soon solved. As the boys filed
into the church on the eve of the feast, they saw the massive
painting of Our Lady tastefully draped in crimson velvet, on which
the hearts were neatly hung-a silent tribute of gratitude of so many
devotees of the Blessed Virgin for graces received through Her
intercession. The array of newly polished hearts prompted another
talk of Don Bosco which is remembered, but of which there is no
written account. "This is what we have to do for the feast of Mary,
Help of Christians," he said in substance. "We must purify our
hearts by a good confession and offer them to the Virgin Mary, pin
them on Her, in fact, so that we can always be close to Jesus, a
favor we will obtain by frequent fervent Communions."8
The miraculous recovery which Count Cays had witnessed on
BRev. G. Vespignani, Un anno a/la scuola de! Beato Don Bosco. p. 76. !Author]

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the eve of Mary's feast and which determined his vocation was but
a foretaste of the graces which the Blessed Virgin meant to grant on
Her feast day. That woman had brought her daughter first to the
sacristy, where Father Vespignani sat at a table recording graces
and giving out medals. The woman asked if she could see Don
Bosco to beg his blessing on her daughter. Sympathetically he told
her to sit the child down in the chair Don Bosco used while hearing
confessions. Then, when the audiences began, he had someone
escort her to Don Bosco. We know what happened.9
The solemn feast, heralded by nine eloquent sermons of Father
Dominic Pampirio, a Dominican, who later became archbishop of
Vercelli, witnessed a show of devotion such as is seen only at the
most renowned shrines. Sixty-seven Masses were celebrated in the
church, and some five thousand people received Communion. With
Archbishop Gastaldi's consent, Bishop Dominic Agostini of
Chioggia pontificated. The following day, while still in Turin, he
received official communication of his promotion to the patriarchal
see of Venice.
Devotion to Mary, Help of Christians was on the increase, as
could be seen from the distant pilgrimages and Don Bosco's
petition to the Pope that the archconfraternity in Turin be allowed
to absorb other confraternities of the same name and nature, over
and above the faculties granted in 1870. The petition read:
On April 5, 1870, the Rev. John Bosco obtained Your Holiness'
approval that the pious association known as The Devotees ofMary, Help
of Christians, formed in this church specifically consecrated to Mary,
Help of Christians, be constituted an archconfraternity, with permission to
join to itself other associations in the diocese of Turin. Since similar
requests have come from several places, it would seem to redound to
God's glory and the welfare of souls that the association extend further. I
humbly implore Your Holiness to allow your permission to include other
dioceses as well.
A brief of Pius IX had graciously extended the faculty to the
Piedmont region in perpetuity on March 2, 1877.
An eminent Salesian cooperator who came on pilgrimage to
Valdocco for the feast of Mary, Help of Christians was Father Paul
9 See pp. 160f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Taroni, spiritual director of the Faenza Seminary, a saintly priest
renowned for zeal and tender devotion to Don Bosco's Madonna.
He chose to make that long-desired pilgrimage because his former
student, Father Vespignani, was then at the Oratory. On May 16,
at dusk, just as Don Bosco, who was anxious to meet him, was re-
entering the Oratory, a coach pulled up at the gate and a priest
alighted. It was Father Taroni, who greeted him politely and asked,
"Are you going into the Oratory?"
"Yes, are you too?" answered Don Bosco. "Do you know
anyone there?"
"I know a Father Vespignani. Do you know him?"
"Yes. We shall see him in a moment."
They entered the Oratory together just as the community was
coming from Benediction of the Blessed Sacrament. Father
Vespignani, spotting Don Bosco, hurried to him, kissed his hand,
and greeted him, "Good evening, Don Bosco!" Then he turned
immediately to Father Taroni, who, with a puzzled look, echoed,
"Don Bosco? Did you say Don Bosco? Where is he?" Father
Vespignani pointed to the priest beside him. Father Taroni fell to
his knees, raised his hands and, clasping them together, exclaimed,
"Oh, Don Bosco! I did not recognize you!"
Don Bosco raised him from his knees, embraced him and, on
learning his name, exclaimed, "I understand! Of course! This is
Don Bosco's great foe! Father Vespignani will take you to your
room and help you settle in, because you need a little rest. Tonight
you will sit in my place at supper and impersonate Don Bosco.
Tomorrow we shall make our peace.'' He then aimably dismissed
him. As Father Taroni went to his room, he said to Father
Vespignani, "Now I see why Don Bosco has accomplished so
much! Did you notice how calmly and unhurriedly he moves and
talks? It's plain he's a saint!"
Father Taroni stayed at the Oratory ten days, observing and
taking many notes. On May 18 he went to Don Bosco's room for
his first confession to him and later joyfully told Father Vespignani:
"I put myself completely at his disposal to do as he wished, but he
said categorically that I was to return to the seminary and foster
priestly vocations, because this is my ministry, and I was to do so
as a Salesian cooperator, distributing good literature, especially
Letture Cattoliche." Spreading this publication then became a

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driving force with him. He obtained well over four hundred
subscribers, his slogan being: "Always keep the number on the
rise!" Later he used to say, "Since Don Bosco did not want me, I'll
take my revenge by sending him my spiritual sons." And he sent
many vocations.
His diary comment for May 23 reads: "I was with him in his
room until midnight, telling him of the graces that I intended to
request of Mary the next day, among them fortitude and bravery.
His response was: 'Add, "Make my soul to glow and melt with the
love of Christ my Lord."' On leaving his room, I asked for his
blessing, which he gave." On May 25 he wrote: "Friday morning,
May 25, about eleven o'clock, I again made my confession to Don
Bosco in the sacristy, where he was still administering the
sacrament. I asked him to bless my seminarians and, as a saint
would do, he replied, 'Yes, let us pray that they all become saints
and that, God willing, some become Salesians."'
To his journal Father Taroni also confided these words of Don
Bosco: "This morning Don Bosco told me he wouldn't mind tipping
his hat to the devil if the devil would let him by to save a soul." A
similar concept-bold at first hearing-was expressed by Pope
Pius XI to secondary school students at Mondragone 10 on May 24,
1929: "We would dare to bargain with the devil himself when it
comes to saving a soul or sparing greater harm to souls."
On returning to F aenza, his heart filled with ineffable joy, Father
Taroni gave vent to his ardent love into verse. Throughout his life
he had a gift of simple and heartwarming poetry. He sorted out the
feelings and recollections of his pilgrimage, entering them into a
notebook and prefacing them with the words of Oedipus: "The
friendship of a great man is a favor from the gods."
The feast of Mary, Help of Christians was followed by Don
Bosco's name day, which we have already described [in
Chapter 5], and that was succeeded by the feast of St. Aloysius,
which used to be deferred to the first Sunday in July. Bishop
Formica of Cuneo presided over the feast, and that evening, as
customary, there was the solemn presentation of awards to the
artisans. Don Bosco closed the ceremony with the words: ""Bishop
Formica of Cuneo is delighted with the excellent show you have
10La Civilta Cattolica, June 1. 1929. pp. 466f. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
presented and asks me to thank you. Now, speaking of awards, I'd
say that Don Bosco deserves a prize too. Our chairman11 got his,
and so did all the other gentlemen, and so I should have one too.
You may say I've already been rewarded by the gratitude my boys
have shown me. Yes, that is a fine thing. But give me another award
as well, a medal for my good behavior.... This reward, however,
cannot be expected from men. They judge wrongly because they go
by appearances only. What joy one feels in working hard and well,
not for the cheap purpose of gain, but out of a sense of duty! What a
blessing it is to reach out in works of charity! This is a man's real
reward for labors in this sad world of ours. We must not set our
sights on earth, for our aim is far and beyond nobler than that. We
await our reward in the land of the blessed, amid imperishable
heavenly joys. Count [Charles] Conestabile cited this awards
celebration in his memoirs. 12 He wrote 'Some months ago I
attended an awards ceremony at the Oratory. It was a red letter day
for Don Bosco and his sons. A Piedmontese gentleman, friendly to
the Oratory, generously funded the celebration, and God rewarded
him with the sight of happy youngsters who enthusiastically called
divine blessings upon their benefactor. But when Don Bosco rose to
speak, a deep hush fell over all, for it was not an orator but a father,
a friend, who was speaking, and his words went straight to every
heart. Cheers of love and filial pride greeted him when he finished
speaking. Turning to me, he said with a chuckle: "I just love to hear
these boys cheer. Haven't they got powerful lungs?" I had to agree
and chuckle with him.' "
As for the solemn celebration of the Immaculate Conception of
1877, we have only one talk given by Don Bosco to his boys. It is
an exhortation to devotion, and he gave it on the evening of
November 29.
Here I am to greet you and talk to you a while. I'm happy to say that
tomorrow evening we open the novena to Mary Immaculate, whom you
have always most especially loved. When Dominic Savio lived here at the
Oratory, he made this novena with extraordinary fervor. We still have the
11 The chairman of the festivities that year was the civil engineer Joseph Casalegno (see
Vol. VII, pp. 133f). Professor [Vincent] Lanfranchi delivered the opening address. [Author]
120pere Religiose e Sociali in Italia [Religious and Social Undertakings in Italy] by
Count Charles Conestabile, Padova Press, 1878, p. 30. [Author]

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Immaculate Conception Sodality, which he founded and to which only the
best boys could belong. He and his friends drew up regulations which still
hold and which you can read in his biography. The sodality members still
observe them, and there are many who distinguish themselves in every
virtue.
What advice can I give you to make this novena well? Two words:
exactness and cleanliness. They go well together and are related.
Exactness in observing all school rules without showing off; promptness in
going to class, to play, to lunch, to supper, to bed; promptness in rising,
going to church and so on; exactness in fulfilling all one's duties
throughout the year but most especially during this novena.
Then cleanliness. I don't mean keeping your clothing or shoes neat, but
your soul. Yes, keep yourselves neat and clean, but, better yet, keep your
conscience clear of sin. If anyone hasn't yet made a general confession, he
may very well do so in these days. If you find you lacked sorrow or good
resolve in past confessions or that you failed to examine yourselves well or
that your confession lacked humility, sincerity, completeness-well, take
advantage of this novena to put things right. If someone feels a twitch of
conscience and on reviewing past confessions sees that they were
repetitions of the same faults, the same fibs, the same wasting oftime, the
same disobedience, so that they became a cycle of confession and sin, sin
and confession-well, let him say this to his confessor. Following the
confessor's judgment, let him review his past life in a general confession or
perhaps confess only those things which he feels he must.
A lad may feel uneasy at heart and say, "I am afraid I made a bad
confession and am doing poorly. I forgot a sin, but I forgot on purpose."
This boy may well have made several confessions after that without ever
being brave enough to straighten things out. In that case he should go to his
spiritual director, tell him of his fears and trust him completely. With
friendly kindness the spiritual director will check out his state of
conscience from one confession to another until he finds the last properly
made. Then order will be restored in that soul, and that youngster will feel
peaceful and secure.
Someone may admit, "I'm so ill at ease, I have doubts, I am scared."
Well, let him open up to his spiritual father and, ifhe likes, make a general
confession as his confessor directs him. Now is the time to do this.
Some, to tone down their sin, foolishly confess, "I did this or that three
or four times," though they know quite well that it was four. Or they say,
"I only did it two or three times," when they know that it was five. This
confession is faulty. Supposing you owed four lire and you told your
creditor you owed only two or three, or three or four. Wouldn't he quickly
reply, "Be honest! You owe me four and you must pay me four!"

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Let us, therefore, straighten out our conscience. I recall how Dominic
Savio began the novena to the Immaculate Conception with proper
resolve. He came to me and asked if he could make a general confession,
something, as far as I know, he had never done before. Throughout the
entire novena he kept his conscience free of sin so that he could receive
Holy Communion every day. Imitate him.
Just think: were you to die this night what kind of a confession would
you make? Well, make your confession as though you had to die at the end
of this novena, as though it were your very last confession. Go as often as
you can to Holy Communion; keep your conscience always pure so as to
make good Communions.
The Church strongly wishes all Christians-I don't mean just grown-
ups but children too-to keep themselves always free of sin in order to be
able to receive Holy Communion every day. How careful Dominic Savio
was in this, how prompt in carrying out his duties. By a good confession
and by good behavior he was able to approach the eucharistic table every
day. During the day he would visit the church and urge his companions to
go with him to the feet of Jesus. This was the true model of a youngster
who on making his First Communion at the age of seven and a half wrote
as a reminder: Death, but not sin.
Two things, therefore, I urge: exactness and cleanliness, cleanliness of
soul and body. Follow my counsel during the novena and the Blessed
Virgin Mary will give each of you a cherished gift, a choice spiritual
blessing to benefit your soul. Good night.
3. SPIRITUAL RETREATS
On the evening of April 12, while g1vmg the dates of the
forthcoming spiritual retreat for the boys, Don Bosco developed
some topics which have come down to us in summary form.
During the year, many boys wish to discuss matters of conscience or of
their future with me but they have no opportunity, and so they put it off to
the feast of All Saints, then Christmas, then Easter, always intending to
put at rest their qualms of conscience, some of long standing, but never
actually doing it. Others have reached the age and that point of studies
when they must decide upon a calling in life, and, having done nothing
about it, feel some anxiety. Well, matters like these are generally taken
care of in a spiritual retreat. The time is drawing near when you will have
every possible chance to benefit your souls.

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On retreat the Lord usually showers us with special favors. So let no
one postpone such a highly important matter. Follow your heart's longing,
draw upon this grace, and you will live a full life of peace and joy.
The students' retreat opened on Sunday, April 15; Father [John
Baptist] Francesia gave the instructions,13 Father [Francis]
Dalmazzo the meditations.14 Don Bosco addressed the retreatants
that evening at the "Good Night."
There are a lot of things I'd like to say, but I'll limit myself to just a few.
You began your retreat this evening. I am glad. In the next few days each
of you will have time to give serious thought to personal problems and
concentrate on them alone.
I fully realize that many may not need a spiritual retreat because they
are already very good boys. In fact I dare say most of you, the students
especially, have lived up to your superiors' hopes as true Christians. True,
I say, for there are some who are Christians only because they have
received holy baptism but do not respond in deed to the dignity of God's
children. Others are Christians because they follow Jesus' teachings and
live up to them. For these a spiritual retreat is not a prime necessity,
though it can of course do them much good by making them more
determined to persevere in their choice, resisting the souls' enemy, who
will in these days intensify his assault.
Along with these good boys are a few who were on the verge of being
dismissed before the retreat. Their names were given to me a few days ago.
I have the list up in my room. I studied the reasons for dismissal and found
them reasonable. These boys are both lower and upper classmen. But,
enough! I kept putting off action on this distasteful matter day after day,
and now the retreat is upon us. I realized that, sliould these students miss
the Oratory retreat, they might never have an opportunity for another
retreat to give serious thought to their souls. So, I took the list and laid it at
the feet of the crucified Lord and of Our Lady, commending these boys to
Him. His will be done! If Our Lord touches their hearts, fine; it will be a
blessing for them. They are here listening to me right now. I shall neither
name them nor shall I send for them, but each of you can know if he is on
my list.
The charges are as follows: ill conduct, foul talk, reading and passing of
13Talks centering on the Commandments, the practice of virtue, a good confession, the
choice of one's calling in life, and devotion to the Blessed Sacrament and to the Blessed
Virgin. [Editor!
14Sermons dwelling on God's love for us, our destiny, death.judgment, heaven and hell
and similar topics. IEditorl

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bad books. This very evening I burned a number of such books, for, had
they fallen into other boys' hands, they would have been very harmful. I
will not permit that the good seed we have sown be ruined by a few nasty
weeds.
The culprits who now hear me will know I mean them. This retreat is
especially for them. Let them profit by it and amend their ways in such a
way, at least, as not to force us to send them home. When Don Bosco-
and by Don Bosco I mean all superiors-enrolls a lad, he is eager to do his
best for him and let him stay on until he finishes his studies. We dismiss
Oratory pupils only when we have to. Those who deserve to be dismissed
are not many, some fifteen or sixteen at most, and out of an enrollment of
seven or eight hundred, this is not much. Let's wait and see if they mend
their ways, show signs of regret and improve their behavior; otherwise we
shall have to dismiss them.
Also, there are a few-very, very few-who are chronic gripers, stirring
discontent in the student body by moaning, "We can't read the books we
want without having someone dash up and snatch them away. Everyplace
we go, the superiors have their eye on us!" And on and on. How
thoughtless they are! Your superiors would be cruel if they were not to act
this way: it is their duty, and your good requires it. If they were to choose
their personal interests, they would have plenty of other things to do. If
supervising you were not their explicit duty, they wouldn't have to worry.
They act as they do in order to prevent evil, and this for your own good.
The superiors, furthermore, will have to account to God if they neglect
their pupils and consequently allow their boys to fall into sin. I say this
only for those who need to hear it.
There are some lads, too, who should concentrate on their vocation
during this retreat, especially the upperclassmen and the Sons of Mary.
They must decide whether they care to embrace a worldly or a priestly
life. Let them seek their confessor's counsel because this is the time to do
so. I will say no more on this topic because I'm sure it will be treated
during the retreat. I shall try to be available to anyone who needs me.
In conclusion, let the good boys make their retreat well. Let those who
are troubled in conscience make it better, and let the rest follow their
example. Let us ask the Lord's help, so that we may all profit from this
retreat, that we may begin to lead a holy life, and that finally we may all
sing a solemn Te Deum together in heaven! Good night.
Father Barberis' chronicle comments: "With God's blessing and
aided by cool, overcast skies, the preachers did a great deal of good
in the house.... The boys behaved as well as anyone could have
wished. At least twenty have decided to join the Salesian

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Congregation and others to enter the diocesan seminary." Some
days later, speaking to all the boys, Don Bosco again touched on
the topic of vocation, stressing those points which he considered to
be of prime importance.
We have achieved something of value and are spiritually in good shape
by making our retreat. Not all of us, true, since only the students have
done so, but the artisans will soon make theirs. You always give me such
pleasure! Yes, it is really Don Bosco's huge delight to minister to your
souls. This is the sole reason of our work, the very purpose of this house:
that youngsters take good care of their souls. The students have made their
spiritual retreat, and I am pleased. Some, however, much as they wished,
could not make a general confession and correct the mistakes of the past.
The upperclassmen in particular had no chance to talk over their vocation.
Tomorrow and the days following we will have time to do all this
properly, and I'll make sure I am available. Those of you who would like
to discuss their vocation at ease with me may come to my room on Sunday
after evening Benediction. This is the best time, and I'll be sure to be free
to give them my full attention.
I was asked for a general rule by which to recognize a vocation. The first
rule I offer you already know: if you have no leaning toward the
priesthood, don't become a priest. Likewise, if you have no inclination for
life in the world, don't stay in the world. If, despite all your inclinations,
you fear that a particular way of life poses a danger for your soul, seek
counsel. The same applies to anyone who feels no inclination either way.
If you are not only not inclined but even find the priesthood distasteful,
such an aversion may be a temptation of the devil, and so you should make
no decision without examining yourself and seeking counsel. Some other
signs of vocation are mentioned in the Ecclesiastical Statutes; also, good
morals and a desire for holiness are effective means to draw God's
blessings on us.
Let me show you another way to help determine your call in life. Look
at a crucifix and say, "God, I want to choose that state of life which will
give me the deepest satisfaction at my moment of death. Enlighten me;
make known to me Your holy will." Then say the Our Father and silently
wait to hear what your heart tells you. Many who have followed this
counsel have often decided upon a very different career from what they
had first planned. The Lord grants this grace to one who is sincere and
determined to follow a divine call.
Another question I am often asked: What is the difference between a
Salesian priest and a diocesan priest? My answer is: no difference at all as

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far as priesthood and Holy Mass are concerned because neither person
nor Mass changes.
However, there are many who choose to become Salesians after I tell
them I would not advise them to join the diocesan clergy because of the
serious dangers they would be exposed to. In the past, during their summer
vacations, they experienced how fatal life in the world can be for them.
When they seek my advice, I ask them: "How are you doing in boarding
school? Are you at ease there?"
"Everything is great in school," they answer. "I am in no danger there!
My conscience is always at ease. It is the vacations that hurt."
Well, now, if vacation can be a threat, how can one expect to stand on
his own two feet when living always in the world or when on seminary
vacation? He would easily fall into the devil's snares, whereas in the
Congregation he can be a good priest and save his soul.
Most people think that greater holiness is required for religious life. It is
not true. If one is a saint, all the better, but holiness is not as vital to the
religious as to those living in the world [as diocesan priests]. The Lord will
help him in proportion to his good will. Hence, while a man may not be a
good diocesan priest, he may still be a good Salesian, Dominican,
Augustinian, or Franciscan. A religious always has someone to raise him
when he falls. Frequent confession and Communion, meditation, visits to
the Blessed Sacrament, spiritual reading, superiors' admonitions, frequent
community conferences-all these things will prop him up and
immediately lift him up if he has fallen. Surely, diocesan priests do not
enjoy such benefits.
Not just our students, but the artisans too must think about their
vocation. If any one of them were to say he'd like to become a Salesian,
you may be sure I'd take that lad to my heart and do all I can to hold on to
this precious pearl for the sake of the Oratory.
Now then, let's all pray that God may help each of you draw maximum
profit from the retreat you have made or are about to make, that He assist
those who have already decided on a priestly career, and that He enlighten
those who are now in the process of discerning whether they should enter
upon any other way of life. May we all live out our earthly pilgrimage
virtuously and, after a holy death, find ourselves together singing His
praises in heaven. Good night!
The artisans' spiritual retreat began on May 27, but our records
tell us nothing of Don Bosco's involvement. They do give us two of
Don Bosco's "Good Nights" and one homily during the second
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SEPTEMBER 22: A candidate for Salesian life must love work.
Time flies. We have hardly begun our retreat and we find it is half gone.
Tomorrow evening is the mid-point. Every day we have been given more
material. This morning we began with confessions. There was not enough
time for everyone, but there will be in the next few days. Tomorrow those
who want to join our Congregation and the novices who want to take vows
may hand in their applications. We'll discuss that tomorrow. Those who
want to join the Congregation should see Father Barberis, who handles
these matters. He knows how to use a fine tooth comb when needed. In the
meantime I want you to understand this well: if you join the Congregation
you will want for nothing, but you must work. Sometimes a superior tries
to give someone an assignment and all he gets is, "I'm already too busy
with my teaching load." If the superior suggests something else, he gets a
lot of excuses, so that he finally gives up and leaves the confrere alone to
do what he wants. This is not the spirit of our Congregation, and no one
should enter if he intends to sit around twiddling his thumbs.
SEPTEMBER 23: Have no ulterior motives when taking your vows.
We are now at the very heart of our retreat. So far we have been sowing
the seed; now we must begin to harvest it. Today a fine group applied to
enter the Congregation, and there will be time tomorrow for others who
would like to join. Now it's just time for those who have completed their
novitiate to knock the devil's horns off and smash them to bits, severing all
ties with him, with the world and the flesh, by pronouncing their triennial
or perpetual vows. I see little difference between these vows, since I look
for one's intent to persevere in the Congregation. If anyone were to try to
deceive me, knowing he could not make it elsewhere, he would indeed be
blameworthy. Someone might say, "I'll stay with Don Bosco one year so I
can have my meals and continue my studies at his expense and the
Congregation's," or "I'll stay three years at the Oratory, so I won't have
to worry about food or clothing, and later I'll look around for a better
place." These individuals would do better to go to their superior in all
honesty and tell him frankly, "I have no desire to stay in the Congregation.
Ijust want to study and I have no funds. Please give me this opportunity.''
Then the superior will try to help him out some way. Such a boy may go
wherever he wishes to seek his fortune, but he should not take vows. Last
year I said these very words, and there were some who were of that mind:
they never changed, but left just a few months ago. We hope it won't
happen again this year.
Those who are well-intentioned must not be afraid of taking final vows
in the fear that they cannot leave the Congregation when an urgent
necessity arises, because, in such a serious event, the superior may release
them from their vows ....

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SEPTEMBER 26: Homily at religious profession. Joy of the
religious in life and at death.
If worldly people were to attend the ceremony we have just witnessed,
they might think: these young men are in the flower of youth-all the
pleasures and honors of the world can be theirs-but they have withdrawn
into the cloister like lunatics, stupidly passing up the delights which might
be theirs. And they would pity us. But we are wiser than they, and say: If
we don't give up material goods now, we shall have to later on, the
difference being that now we are trading them in for goods a hundredfold
more valuable even in this world and for the happiness of heaven. In so
many ways the Lord pays us a hundredfold: first with peace of heart....
Then too even as religious who have forsaken the world we achieve fame.
How renowned are such people as St. Vincent de Paul, St. Sebastian
Valfre, St. Charles Borromeo and others. And we want for no material
things on earth because, despite our poverty, we have all we need. We left
brothers and have acquired others who are much better, who help us and
will console us on our deathbed. If any one of us falls ill, he has special
prayers offered for him day and night, and we all slip into church to pray
for him. If he lies near death, practically the entire community kneels
before the Blessed Sacrament to pray for his soul. But in the world a sick
man finds himself hemmed in by a swarm of relatives and friends who are
only waiting to claim his paltry belongings. A notary comes with a
witness, while the priest must politely settle into a corner. Should he try to
get near the sick man, some cousin or other of his will whisper, "Father,
please tell him to leave me a share of his estate. Tell him not to leave it all
to so-and-so." What will happen to the dying man's poor soul in the
maelstrom of material values?
In our Congregation one need not worry about temporal matters. If he is
sick there are others who will work and care for him. When he is well he
will work and do what others have done for him. On his deathbed he has
no anxiety about the world's sorry possessions, for he has long given them
up. He dies surrounded by his dear confreres who pray for him, and after
death he is remembered for years and centuries, for his memory lives as
long as the Congregation lasts.
When a person of the world dies, others instantly grab at all that he ever
owned. Some gripe because he left too little, while others criticize the will.
Another tenant takes possession of the house he used to own. "That poor
man lived here," he says. "May he rest in peace! Good health to us.
Where's that fine watch he had? Where did he leave his handsome new
suit? I hope it didn't get lost!" They pounce upon all his belongings with
never a thought for him. Indeed, as he lies dying, they fear he may recover.
They are glad to see him go to heaven, asking only that he die soon and
leave this world so that they may help themselves to his things.

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We are poor, but poverty brings us little pain in our lifetime. We left one
home but have gained many others. Our home is in Turin, but when we
come to Lanzo we are still at home, and when we go to Bargo San Martino
that is our school. At Varazze we need not beg hospitality, for that
boarding school too is ours. We have residences at Alassio and Nice.
Even in distant America hospitable homes await us, and we can go there
as owners. Not even a wealthy lord or prince owns that many houses.
When we must endure discomfort of some kind, we must learn to endure
patiently and not act like those who want to be poor but refuse to accept
the attendants of poverty, or like so many who want to be known as poor
on condition that they lack nothing and have all they wish. To this day,
thank God, we have never wanted for necessities. Still, should it happen,
we must readily endure the consequences of poverty.
Let me ask you: Has the Congregation ever left you in want? Rather, the
Lord often gives us more than we need, and we must be alert not to
become attached to material things. "We have already abandoned the
world," you will say, "and want no part of earthly possessions." Fine.
Neither do I want you to set your hearts on them. I have said that only to
show you how well the Lord treats His servants in this life. As for the
spiritual advantages the Congregation affords us, who can list them all?
They have been partly enumerated in the retreat talks, and were I to start
commenting on them now, we would be here forever! Let me cite just one.
To the men of the world the Bible says: "Woe to the solitary man! For if
he should fall, he has no one to lift him up." [Eccles. 4, 10] We, instead,
can say: "How good, how delightful it is to live together like brothers~"
[Ps. 133, 1]
A word of advice: much as I have other things to say, take my one usual
counsel: "Shun idleness, practice temperance, observe the rule." When
you see an unhappy person in the Congregation, be assured that he is
unhappy because he does not keep the rule....
4. SUMMER VACATION
Although the barrage which beset Don Bosco during the
summer, treated in the preceding chapter, forced on him the
unpleasant task of preparing a defense in Rome with endless
correspondence and a well-reasoned and documented presentation
of facts, still it did not keep him from serenely counseling his boys
in the ways of virtue. On the evening of August 21 as vacation was
approaching, he stepped up to the pulpit, paused till the artisans
had time to line up next to the students, and, after a word for silence
and full attention, inspiringly spoke to them of the presence of God

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as a very effective means of enjoying their vacation without falling
into sin.
Now let me have your silence. I have something important to say. I
want you to know that despite the intense heat, more stifling than
January's, we are still healthy, thank God, and have excellent appetites.
In past years some boys felt they were losing their appetite around the end
of June, but this year I haven't heard our baker complain that we're eating
less bread. We should be pretty happy about this and heartily grateful to
God.
Now, on to another topic. Vacation is at hand for both students and
artisans. The students can rest their brains, the artisans their muscles. I
should give each group suitable advice for enjoying the vacation, but let
one general counsel do for all. As I always tell you, by all means enjoy
your freedom on vacation, raise cain if you wish, but do it someplace
where the Lord can't see you-an isolated room at home, a deep cellar a
church steeple, or in the dark of the forest, any place where the Lord
cannot go. Of course, I doubt that you would be so silly! You realize
immediately that it is impossible to hide from the eyes of God, who in a
flash sees everything in heaven and on earth. We must never lose this
awareness, wherever we go, whatever we do. How could one dare offend
God who can wither the hand raised in sin, who can paralyze the tongue
on the verge ofuttering a foul word? Well, then, when at home your friends
and companions try to keep you from attending Mass or get you into
dangerous situations and lead you into sin, answer as Joseph of Egypt did
when someone tried to do that. "How can I offend my God in His
presence?" he asked. We Christians must say more: How can we offend
Our Lord in His presence-the all-powerful Lord who created us, the
merciful Lord who redeemed us, the God, infinitely good, who showers
His blessings upon us every moment, the just God who could snuff out this
wretched life of ours in one instant by a single act of His will?
Isn't it possible that while now we go to our rest, we may not be able to
rise tomorrow morning? Couldn't some of us be found dead? What if
tomorrow morning you were to hear, "Someone died last night"?
"Who?"
"Don Bosco!"
"Oh, poor man! Yesterday evening he was so cheerful, talking to us, and
now he is in eternity!"
It could happen to me, it could happen to you. Many people die while
eating, studying, walking, or playing. Two or three days ago, for instance,
a priest of Lanzo, Father Oggero, was happily pacing in his garden with
his pastor after church services. The latter was congratulating him for
having given his listeners a good sermon, when suddenly the pastor missed

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him at his side, turned back, and saw him lying on the ground. He called
out his name and took his hand. "What's wrong, Oggero?" he pleaded, but
Oggero was dead. We need not fear for this priest, a former pupil of ours at
the Oratory and a holy man. But that's how death comes! Another priest
who was our guest for a while last year at the Oratory and at Lanzo died in
Father Cagliero's arms in the Church of San Nicolas, where he was
pastor. I mention these two, but I could tell you of countless other sudden
deaths that occurred in so many different ways. So we must strive to live
free of sin at all times, conscious of God's presence, for His destroying
punishment may strike us in an instant.
When I speak of avoiding offense to God, I also mean that if you are
aware of a sin on your conscience, you must try to return to the state of
grace immediately. You know what to do. The Lord keeps an eye on all we
do, but not only to punish us. True, He is just and so He punishes evil and
rewards good, but he is also merciful, not inflexible. No, He is all
goodness, all love, and therefore more anxious to forgive than to punish.
The more the sinner should fear God, the greater should be the joy and
contentment of one in God's grace. Ask yourself now: "Can I say that my
soul is free of anything that may displease my Lord?" If you can say yes,
don't be afraid. Be tranquil, run,jump, eat, laugh, sleep peacefully at night,
for all will go well with you and you need not fear God's judgment. But if
you cannot say yes, try to repossess God's grace immediately, so as not to
fear death at any time. Good evening.
Final examinations began on August 1. The Oratory boys did
very well, with two achieving special honors. From the "Good
Night" of August 24, we infer that some of those who had already
taken their exams were still there. For the rest of the boys, exams
were to begin Monday, August 27, and run through the week. Don
Bosco wished that the aspirants would forego their vacations at
home. Besides his address on August 24 he spoke again on August
31, condensing many beautiful thoughts into these two talks.
AUGUST 24: Seeking counsel on vocations. Keeping busy on
vacation.
I speak to you with pleasure at this "Good Night." Some
upperclassmen and several Sons of Mary have asked to talk to me about
their vocation and similar matters and have written me notes which I shall
have to answer. Although I did set some time aside to talk with them, I just
never got around to it. If you want to talk to me, come to my room after
Benediction on Sunday so we can reach some decisions. As for the

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upperclassmen, I trust that they have enough know-how and are brave and
smart enough to be able to skip a grade and go straight into philosophy.
We can do it here because our two-year philosophy course also includes
Latin and Italian literature.
Exams are drawing near, and this is good news because they are
followed by vacation; you couldn't go without passing your exams. Still, I
so love my sons that I would regret to see them spend their vacation far
from me. I love you all very much, and there is enough to do here for all of
you. This does not mean that you may not go home to see your people.
Yes, go if there is reason, because grave family matters demand your
presence at home. For such a reason permission is readily granted. But if
one were to go just for the pleasure of going, he might do better to stay with
me. I am overjoyed to have you stay at the Oratory. Don't worry, we'll go
somewhere for our entire vacation together and it will be long and full of
fun. What I said concerns only those who have finished their exams and,
still undecided about the future, are thinking of going home. Let them stay
here and be at peace; the same goes for our clerics and coadjutors. The
underclassmen, instead, who have not yet taken their examinations and
are scheduled to go home on September 3 may freely do so, but let them
shun idleness. The same holds for those who have finished the year and
have taken their examinations.
Now, let me give all of you some advice on spending your vacation well.
Everybody has some subject that he was weak in during the school year,
and so now is the time to go into it in depth. There are lessons you never
really memorized, things you did not fully understand, subjects you hardly
passed and which, without a review, you will certainly fail. Now is the
time to straighten all these things out. Review your Latin and Italian, and
your Latin authors so as to read them with ease and understand them.
Remember, to learn you must read. Read useful books-something you
cannot often do during the school year. Do it now while you have time on
your hands. Read to learn, not just for pleasure, now that you have no
pressure of assignments piled upon you. Thus you won't waste your time.
Bear in mind the Holy Spirit's warning not to lose even a second of time.
I don't mean you have to study all the time and never play. No, enjoy
your games as long as they are harmless and give you useful amusement to
restore your bodily health and strengthen your spirit. Just make sure they
are not a silly waste of time. So I repeat that", within reason, it is your duty
to review subjects you will find useful later on. I wish I were your age! I'd
gladly spend my time better! If I just had tiny fractions of the time which I
spent, I won't say uselessly, but which I could have spent better! I'd read
loads of good books and put my hand to many tasks. I had time once, but
not any longer, and I won't ever have it. So I tell you: use your time well
now while you have it!

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If there is anybody with nothing to do, let him come to me, and I shall
find him work. Or he can go to Father Rua, Father Guidazio, Father
Lazzero, and Monsignor Ceccarelli. They'll give him all the work he
wants.
Just now, talking about examinations, remember that Mary is the Seat
of Wisdom. Commend yourselves to Her morning and night and say,
"Mary, seat of wisdom, pray for us." Good night, and have successful
examinations!
AUGUST 31: Etymology of "vacation." Helping with work at
home. Temperance. No resting in bed after the noon meal.
Good news! Vacation begins on Monday. I see you're glad, and so am I!
Let me say that many have asked to spend their vacation with me at the
Oratory. I am delighted, of course, and I'll gladly have them here as long
as they don't drive their assistants and teachers mad. Though their
vacation will be more secluded and less perilous, they will have plenty of
time for games and outings.
I earnestly ask all-those going home and those staying here-to avoid
idleness. I know that some don't think it fun to go home on vacation and
work, but the verb vacare does not mean to sit back and do nothing, as
some believe, but rather "to be busy, to be occupied." Thus, the Latin
expression vacare studio means to attend to study; vacare agriculturae, to
be busy with farming; vacare deprecationibus, to spend time in prayer.
I want you to be ever busy and not to waste a single moment, because,
while on vacation, either you will work while the devil sits idle, or you will
be idle while the devil works. Does that mean you have to work all the
time, without a moment's rest? Well, understand what I mean. When I say
"avoid idleness" I mean you are not to be totally unoccupied, but I am
saying that you should be continually busy with manual work, study or
prayer.
Yet, to be honest, continual work is in no way a sorry situation. In fact I
suggest it. I remember how on my vacations I used to cut patterns out of
leather to make shoes which I gave away. I would buy cloth and cut and
sew it into pants or underwear to wear myself or give away to others. I
liked woodwork and with my own hands I'd make benches, chairs, tables
and furniture. In fact the tables and chairs I made are still in the family
homestead. Many a time I'd mow the meadow or turn the hay and read
Virgil while resting. At other times I must have looked funny with a
pitchfork in one hand and Virgil in the other! Truly, there's hardly a skill I
did not put my hand to then, and I can honestly say not a single moment of
my time was idle. I don't mean that you must do what I did, but I just
mention this to show you how many things you can do on vacation.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
While home with your family can't you do things to make them feel you
care for them? Can't you sweep the house, clean the kitchen, set the table,
wait on your family, help your dad or mother, give them a hand with the
garden and vineyard? You can tum over the hay in the meadow, chop
wood, wash out barrels and so on, to keep yourself forever busy.
If you just hang around with your arms folded, doing nothing, the devil,
who is always busy, will say, "He's mine!" and he will forever pester you
and make you fall into his clutches through your friends and through the
thoughts he will excite in your minds.
Does this mean you have to work forever and never have fun? Well,
work means many things. Even fun can be an occupation. If you have a
vineyard at home, go and eat some grapes-just make sure they are ripe!
Eat peaches, figs, pears and apples if you have them, as long as they're
good. What I really mean is you are to have loads of fun: play boccie, 15
handball, soccer. Play games with your family: cards, dominoes, tarots,
chess, any game you find relaxing. Most of all, let me suggest long, fun-
filled hikes. And you will still have plenty of time left over for reading and
studying, to finish some books you just never got around to.
Have breakfast and a hearty lunch. But make sure you are moderate.
You know well that we Piedmonese have some proverbs which are funny
but truthful. I won't quote them all, but I'll just mention one or two: "A
stuffed belly is a temptation. Everything in the belly belongs to the devil."
The Fathers of the Church16 tell us that we live hand in hand with an
enemy, and this enemy is our body. Yield to all its demands, and it waxes
bold to harm us. Feed it sparingly, and it yields to us, like a horse which is
sparingly fed its hay and oats. Tucking its ears back, it obeys its master.
Remember too the teachings of the Doctors of the Church17 that gluttony
and chastity cannot coexist. St. Paul, in advising various categories of
persons, tells young people only this: be sober. [Tit. 2, 6] Really, you ask,
didn't St. Paul have anything better to tell them than that? No, because
when a young man is sober, he will make great strides in virtue. Without
sobriety he lies open to the devil and will repeatedly fall into sin.
One more thing: while on vacation, sleep also a little longer, but look out
15Italian lawn bowling played on a long narrow court. [Editor]
16Theologians and writers of the first eight centuries who were outstanding for sanctity and
learning and whose unanimous acceptance of doctrines as divinely revealed has been
regarded as evidence that such doctrines were so received by the Church in line with
apostolic tradition and Sacred Scripture. [Editor: from The Catholic Almanac, Our Sunday
Visitor, Inc., Huntington, Indiana 46750)
17The Doctors of the Church were ecclesiastical writers of eminent learning and sanctity
who have been given this title because of the great advantage the Church has derived from
their work. These writings, however, were not necessarily free of error·in all respects.
[Editor: from The Catholic Almanac, Our Sunday Visitor, Inc., Huntington, Indiana 46750]

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for that certain rest which is known as "the noonday devil." [Ps. 90, 6] He
is a most fearful demon to encounter. I am talking about the customary
snooze after the noon meal. That's when the noonday demon comes along.
What harm he does! He sneaks up and whispers an evil word and recalls
many a past conversation. He stands before you with a tantalizing glare in
his evil eyes and conjures up an ugly picture which you may have seen in a
foul book. Then he sidles over and whispers a memory or two, best forever
forgotten, to rekindle the imagination. These are lingering temptations not
easily shaken off, for the imagination pursues them ever more closely,
until one sadly falls and the demon gloats over his victory.
Don't form the habit of lying in bed after the noon meal until you are old
and tottering. It's not a habit to acquire [at your age]. If you have to rest,
sit on a chair and doze a bit. It will be enough and will do you good.
My, how I chatter on and on! Let's go back to the beginning and put it
all in a nutshell.
Have a pleasant vacation, but don't stay idle. If you don't work, the
devil will. Throughout the day work, play, and talk. Have your three
square meals daily, but always keep busy, even at night. How? By
sleeping! Yes, sleeping! Be moderate in eating, don't overeat, and you will
not only keep physically fit, but also spiritually healthy.
I could say more, but I'll wait until Sunday or Monday, before you
leave. The next two days are the last you will be with us, and I'd like all of
you to come and see me because I have something to say to each one.
Now I ask you all to do me a favor: write down my suggestions for a happy
vacation to remember and keep. Experience will show you how my advice
helped y~u have a fun-filled and happy vacation. When you come back to
the Oratory, you can let me know how helpful my advice was and you will
bless the moment I gave it to you. Good night.
The students had their awards ceremony on September 2.
Monsignor Ceccarelli, in giving the opening address, later printed
at the Oratory Press, interpreted everyone's joy at Father
Cagliero's arrival that very day from America and concluded his
speech with a rousing greeting of welcome. Don Bosco did not
speak at this ceremony. The following morning, however, he spoke
in church like a father deeply concerned about his sons who are
ready to leave his side.
Every dad worries that some mishap may befall his dear ones when he
must leave them or when they go on a long trip, even though he trusts them
and they know how to take care of themselves. When they are gone he

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lives in anxiety and fears they may fall into a pit or tumble into a frightful
mountain precipice, or be attacked by forest wolves or become victims of
an assassin's knife in some wilderness or other. He wonders if they are
suffering discomfort and hardship while making a lengthy journey in bad
weather or in an unfriendly environment. How long does he worry? When
will he be at peace? Only when he can again hug them to his heart as they
return to their father's house.
Honestly, I am such a worried, unworthy but most loving father, and
you are my sons, about to leave me for distant places as you go for your
vacation. You have done your school work and are ready for a deserved
rest, but I look at the school year as one more year gone by, of which we
must render an account to God, another year of merit or blame. Who is to
say whether the Lord may take one of you to Himself soon and, instead of
letting you enjoy a vacation, call you to account for the way you have
spent this year?
With warmth racing through your veins, you all cry out enthusiastically,
"Vacation! Vacation!" This is your only thought, your only desire, and
you have ears for nothing else.
Very well, now, you start your vacation not with evil intent, but rather
with good resolves. Yet I fear that the enemy will come along to wrest your
good resolve from you, to ruin your spiritual life. How many pitfalls await
you! Those which I have just enumerated-wolves, precipices, murderers-
are all symbols of spiritual dangers which you will encounter. The thought
chills my heart and makes me warn you to be on the alert. Unless you are
strong in your good resolves, it can happen that while you are home,
unprotected, free to roam in an environment open to wrong-doing, you will
let yourselves go little by little and in the end you will fall into sin. You
may go into your parish church, for instance, and, noticing that some
people don't bless themselves with holy water, you will not take it either,
for fear that they will mock you. You may see others neglecting to
genuflect or doing it sloppily, and in your silly concern for others'
opinions, you may deny to Jesus in the Blessed Sacrament this sign of
adoration, or you will kneel so clumsily that you will seem to be mocking
Him. Someday one of you may be asked to serve Mass and respond, "I
could, but what will my friends say ifl do? They'll think I'm just a sacristy
bug!" And you will go and sit in a comer so you won't be noticed and will
let someone else serve, while you will be satisfied to watch. Let me add
that when someone chooses a dark, hidden nook in the church so as not to
be noticed, he will not attend Holy Mass the following day. Then, he will
meet his friends. "Hi, there!" they will greet him. "We haven't seen you in
ages! Come on; let's have a soda together!" They will go to their games
and begin to talk smut, and that lad will go back home under the influence

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of what he heard in that conversation. He will become less respectful to his
parents, squander his money, no longer listen to his mother, and even filch
a few coins from her now and then. That lad, so good at the Oratory, is
now unruly and wayward. I'd rather not say more on vacation's tragic
consequences. Fear of human opinion and bad companions opens the way
to many a sin! Too many boys have to be dismissed on their return to the
Oratory because they misbehaved or because they did not receive a
statement of good conduct from their parish priest, who could not have
done otherwise because of the boy's unsatisfactory conduct. I hope this
won't happen to any one of you, and so let's put aside these depressing
thoughts and say some positive things to help you behave during your
vacation.
Listen now. As soon as you get home greet your parents, hug them, and
give them my most heartfelt regards. Respect and obey your parents; do all
you can to make them happy. Then drop in on your pastor or the priest in
your neighborhood, give him my regards, and ask him to keep an eye on
you. Offer your services. Ask him if there is anything you can do around
the church while on vacation. Let him know he can call on you to write
letters, to serve at church functions or to work around his garden or
vineyard. Your priest at home always enjoys the company of good boys on
vacation from a boarding school, students or artisans, and he will gladly
ask you in for lunch or breakfast or a snack. He will be happy to have you
join him on his walks, and you should be thrilled to say yes.
First and foremost, keep yourselves always busy and live in God's
presence. I have mentioned these things to you already, but I insist: don't
waste your time at home, and, whatever you may do, always remember
that Our Lord sees you. Endeavor, therefore, to live as good Christians, as
you do here at the Oratory. Serve Holy Mass every morning. If you can't,
attend Mass devoutly. Spend some time in meditation-during Mass if you
can't before or after. Continue your excellent practice of receiving
Communion every Sunday or some day during the week. I'd love to have
you go more often, but I advise at least once a week. It is Jesus in the
Blessed Sacrament who will guard you during this dangerous period. So
that you may receive Him with better dispositions and greater benefit,
don't forget the meditation I suggested before or after Holy Mass.
There is a whole list of other things I could tell you, things you do here
and should continue to do at home: morning and night prayers, attending
Benediction of the Blessed Sacrament, and participating in parish
devotions. Avoid bad books and bad companions. I know I've said this
before, but I hope you'll heed my words. Like a father who dearly loves his
sons, I urge you to do these things so that you may enjoy your vacation.
A brief summary, item by item: avoid laziness, keep in God's presence,
daily Mass and meditation, weekly confession and Communion, morning

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and evening prayers. They will make for a true vacation, and, more
importantly, a sinless vacation.
Still, as I've said before, I fear you may be hurt [spiritually]. True, my
boys have been going home for vacation for some twenty years now, but I
don't recall anyone returning to tell me he had behaved better at home
than at the Oratory, nor do I recall anyone telling me that his vacation had
brought him spiritual advantage. On the contrary, every year I have often
had to deplore many falls from grace. This is something I fear and shall
continue to fear until I see you all back again. You are scheduled to return
between October 15 and 20. Most boys are usually back by October 18.
Please be punctual so that you won't find someone else in your place and
you won't keep us waiting or, worse, find that you have to go back home-
as has happened in former years. In all events, first come, first served!
And yet, who knows if you will all return? I fear that the Lord may call
one or more of you during this vacation. I hope not, but anyway let's be
prepared. Not long ago one of your companions merrily left the Oratory
hoping to return and make a spiritual retreat at Lanzo. Just days later he
was in eternity. He meant well but could not carry out his plans.
I say goodbye with the hope of seeing you again, but it is certain we
shall not all meet again. Some may change their plans; some will have to
stay home and work; others will feel they will do better if they transfer to
another school. But whether you return to the Oratory or not, whether
your vacation is joyful or sad, the only thing I urge is that you do not sin.
Be as wary of sin as you would of serpents, and you will have a holy
vacation. You will come back in good health and enjoy another year of
study and prayer until the time you will receive your coveted final reward.
Till then, best wishes to all for a joyful vacation and a happy return!
The boys were scheduled to return to the Oratory between
October 15 and 20, but by October 7 a fair number had already
come back, some of them to take or repeat exams. On the evening
of October 7, Don Bosco welcomed them back and addressed his
remarks also to the clerics, who usually joined the boys to hear his
message.
My greetings to all, and those greetings are all the more cordial because
this is the first time that I have seen you since your vacation. True, not all
have returned yet, but I can see that many of you are back-enough, I
suppose, to do ample justice to a hearty meal if we had one!
Most of you are back to prepare for your entrance examinations into

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secondary school or higher grades or to take repeat exams, and so you all
need time to study. Those who have to make up for what they missed or
failed last year must also study hard-and I include all the clerics in this
number.
How about those who have no specific work to do-are they to continue
their holiday? If our library and bookstore were not properly stocked or if
you had read all those books, I'd say, "Sure, take a rest!" But as long as
there are books to read, I shall always say, "Read!" Some of you are
ready to begin philosophy. I advise you to read up on the courses you will
be taking this year. You would also do well to read or memorize a book of
Virgil, Horace or Ovid or maybe a canto of Dante. You might also go over
the authors you studied in your Latin courses.
There is one book I advise everyone to read-The History of Italy.
Even if you've read it five times, I still urge you to read it again. Why?
Because nowadays history books are doctored, and the Church's enemies
search history to find pretexts to defame and slander the Church by
distorting or even inventing events. But this book tells you history as it
really happened-in summarized form, of course, but enough to start
young readers on studying in greater detail both the history of Italy and the
history of the Church, bound as they are, I might say, by mutual ties. I am
not saying this to praise my own work, but because I realize its real
usefulness.
I have just received word that Father Cerruti's father has passed away.
We shall pray for his soul tomorrow. This is not the only death notice
which has reached us these last few days. I've been told that recently a
well-known actor dropped dead on stage and that another actor working
with him died suddenly of shock. The audience left the theater thoroughly
stricken by the grimness of the tragedy. It is not the only time things like
this have happened, so let's be prepared, should death come upon us, to
reply as Abraham did to the Lord's summons: "Here I am, 0 Lord!"
Meanwhile, have a good night.
On October 16, Bishop [Peter] Lacerda [of Rio de Janeiro] and
two of his priests stopped at the Oratory and left on October 19 for
France and Lisbon. No further details of this visit are known to us.
On the evening of October 28, Don Bosco announced a new
event: the decision taken at the Lanzo meeting to open every school
year with a triduum of evening talks. The Oratory chose the three
days before the feast of All Saints for this practice.
I asked for this general assembly to greet you and speak to you briefly
after your vacation. I begin with some very recent good news. Just before

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supper this evening, I got a telegram from Father Ronchail to tell me that a
new house is about to be opened at Cannes, a town not far from Nice. It
will be our gateway to Marseille, Navarre, Bordeaux and other French
cities, as well as, later on, coastwise to Barcelona, Utrera, Seville, and
other cities of Spain. Then we shall take a long, long leap to Rio de Janeiro
and Montevideo-a leap which takes fifteen days and nights by sea. How
many missions this giant step means, how many requests for Salesian
hospices and boarding schools!
So, I tell you, grow up to be good priests, good teachers, good men who
can be sent throughout the world to do good. I know you are all here
because you want to become saints.
But what I wanted to tell you is this: you are all back from vacation and,
though on the way you found no mud to befoul you, there may have been
dusty spots and splashes of dirt to soil your clothing. When people receive
a traveler from afar, they check to see if his clothing is dusty and mud-
stained so as to brush it clean at once. I want to do the same thing, and you
too should be the first to do it. One way or another, you have all been on
vacation, and so you are like people returning from a long journey. Check
your clothing to see how clean it is. I don't mean your actual clothes, but
your conscience, your soul. See whether it bears any unsightly stain of
your vacation. Look carefully and then remove what is bad and keep what
is good. Clean off whatever evil you have picked up on the way, that it may
not harm you during the year, and cherish the good things you brought
back that they may help your progress and perseverance in virtue.
What are these good things? Well, one boy told me that his pastor had
given him this thought as a keepsake: "Every moment oftime is a treasure,
and every moment well spent is a treasure gained." Another fellow, an
artisan, said that his father had told him, "Learn your trade well.
Becoming rich or poor is beyond your control, but with your craft you will
be able to own a farmhouse and make an honest living." One mother told
her son as he was returning, "Be devoted to Our Lady." I am glad to hear
you say the fine things you have learned on your vacation, and I am
anxious to see you benefit by them. However, if you realize that you also
brought something bad back with you, some bad habit, an attitude of
grumbling or disobedience, then correct it!
If, unfortunately, we have lost the treasure of God's grace, let us
endeavor to regain it so that we may always be on the safe side. How many
lads get up in the morning healthy and happy, only to sup that evening with
Father Pautasso, the cemetery chaplain. We are to be prepared lest it
happen to us, so that we may have nothing to fear.
The coming feast of All Saints gives us a chance to examine our
conscience. To make this easier for you we have decided to hold a triduum

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with a sermonette each evening. Try to live up to what you learn from
these brief talks. In these days dedicated by the Church to the souls of the
faithful departed, I urge you to offer prayers for them. If you can go to
Communion, do so. Pray, all of you-pray intensely. Gain indulgences
and offer them for the holy souls in purgatory. This act of charity is the
best way to help them-especially the souls of your deceased parents and
relatives. Your prayers and assistance to the souls in purgatory will
ultimately help you effectively. It is like putting food into your mouth: the
mouth consumes it, but the hand that brought it to the lips and the entire
body are nourished.
I urge you to spend these days seriously, examining your conscience
and offering your good deeds for the benefit of the souls in purgatory.
Then, as we shall pass into eternity, we shall find our many good deeds
stored up for us to save us from the flames of purgatory and open heaven's
gates to us. Good night.
The boys cleansed their souls during the triduum and serenely
resumed their school duties. The house was jammed and
overflowing. Since there was no room for more who kept flocking
in, the missionaries moved to Lanzo to ease the space problem.
Besides the boys, there were many laymen and priests-"an
army," the records say-enrolled as postulants. Their presence
increased the discomfort and tightness which they too had to share.
Eventually these men of varied careers-lawyers, teachers, army
and navy officers, railway employees, priests, pastors and
canons-soon left, almost to a man, once they saw at close range
the sacrifices awaiting them in the dream-life they had planned.
The confreres shared the various duties of the house. Because of
Father Bonetti's coming to the Oratory and the presence of Father
Cagliero, the other superiors hoped for some relief in their work,
but the Congregation's growth only multiplied their tasks day by
day and their burden was not lessened.
The final feature of school orientation was the public reading of
the regulations, done in the study hall on November 5 and 6 in the
evening in the presence of all the faculty. These newly printed
regulations, meant as much for all the schools as for the Oratory,
cost Don Bosco long thoughtful hours through the summer months.
The articles concerning the faculty he had presented to the
directors at the St. Francis de Sales annual conference; afterward
he asked Father Rua to edit them singly, and Father Barberis to
study carefully the articles dealing with discipline, to make sure

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that they were inspired by the principles they had often discussed
together. Subsequently, he personally went over each article,
pondering every word and filling the pages with corrections. Finally
Father Vespignani copied them in good penmanship while he was
on Father Rua's staff. The regulations were quickly printed and
sent to all the houses in November. A second printing was made in
1899. In 1906 and 1920, new editions were made incorporating the
old text with additions determined by the general chapter.
However, the original core of regulations was respected and
retained in its entirety. Don Bosco's spirit could be seen in the
wording with but very few slight amendments. "Despite the concise
wording of the text," wrote Father Vespignani, "I found every
article imbued with piety and charity." 18
5. DINNER INVITATIONS
Father Lemoyne has written much about Don Bosco's accepting
dinner invitations, but we have little material in this regard for this
period of his life-just an item or two which we pass on to our
readers.
Don Bosco was very close to the wealthy, charitable Ruggieri
family of Turin, and his presence at dinner was a cause for
celebration for everyone. After the parents' death the invitations
ceased, as did his visits to the family, but Joseph, the lawyer son,
wishing to resume the former friendship, in May of this year asked
Don Bosco to honor his home by coming to dinner as he had done
while his parents were alive. One day, while with his wife, he met
Don Bosco and repeated his invitation. Don Bosco accepted,
saying he would set a date. Later, in writing to recommend a boy
named Clary, who later became a priest, Joseph Ruggieri reminded
Don Bosco to set a date when he might welcome him to his home,
and Don Bosco replied as follows:
My dear lawyer,
Turin, May 22, 1877
What is postponed is not canceled. Just now I cannot set a date but I
shall come. I'll let you know one day before, so that your cook can have
18Rev. G. Vespignani, Un anno alla scuola de! Beato Don Bosco, p. 47. [Author]

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time to prepare some choice dishes. Father Bologna will see about Chiari.
God bless your family.
Your friend in Jesus Christ,
Fr. John Bosco
Wherever he went, Don Bosco's presence always brought love
and inspiration. One day he went for dinner at the home of
Marchioness Durando. Present were many ladies who were most
anxious to talk to Don Bosco. They were very elegantly dressed,
but with arms almost bare. As soon as he entered, Don Bosco
looked about and remarked, "I thought a priest could enter this
home without embarrassment. I am sorry to see that so much of the
fabric went into the ample folds of the gowns and so little to cover
the arms." He turned and started to leave. Blushing, the ladies
begged him to stay as they draped their arms with shawls and
kerchiefs. He remained and relieved their embarrassment with
pleasantries that came so easily to him.
On feasts and celebrations local directors did their best to have
him with them. Their other guests, learning that Don Bosco would
be present, considered themselves very lucky to have the
opportunity of enjoying his pleasant conversation. In 1878 he was
having dinner at our Valsalice College with quite a group of
learned, distinguished people. Their talk turned to mathematics,
particularly on a new system of numbering recently explored by a
renowned professor. Don Bosco was silent. Finally, half in jest,
half in earnest, they asked his opinion. They quickly realized that
he had been following their conversation. Speedily he brought out
the inherent absurdity of the theory, expressing his views so clearly
and persuasively that everyone had to praise him, and one asked in
wonder if he were a mathematician. "I once had a gift of sorts in
mathematics," he answered, "and in my school days I always won
first prize." 19
6. PREDICTIONS
God often gave Don Bosco special insights into the personaiity
of those men who were destined to inherit his spiritual legacy so
that he might train them and prepare them for their lofty mission.
19This was related to us by Father [Angelo] Caimo, an eye-witness. [Author]

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As with his first successor as superior general of the Congregation,
so with his second, Don Bosco was given special insights. This, at
least, is our conviction, based on our study of one event which
happened in 1877. Whenever possible, Don Bosco went to our
junior seminary at Borgo San Martino to celebrate its patronal feast
of St. Charles, a celebration often postponed to allow him to attend.
In 1877 it was held on November 22. A young man of 22, Philip
Rinaldi, had been invited and was sitting with other guests a little
way from Don Bosco at a table honored by the presence of Bishop
[Peter] Ferre of Casale. The conversation turned to Father Albera
and his initial problems with the priests of his parish and with
Archbishop [David] Riccardi, who had done his utmost to draw
him away from Don Bosco after high school. Bishop F errre listened
attentively to Don Bosco and asked whether Father Albera had
won out. "Certainly!" Don Bosco replied. "He is my second...."
Abruptly, as he spoke, he brushed his hand over his forehead, as
one does when organizing his thoughts and choosing his words.
None of the guests at the table noticed either his words or his
gesture, but Philip Rinaldi, well acquainted with the Salesians,
began to wonder: Father Albera, he thought, was not the second
person to enter the Congregation, nor was he second in position or
even a member of the superior chapter, and he was not the
Congregation's second director. Could Don Bosco mean that he
would be second in the line of succession? His conclusion he kept
to himself, awaiting confirmation with time.
Thirty-three years went by, and Father Rinaldi was prefect
general. On February 27, 1910, on realizing that Father Rua's
condition had become critical, he wrote his never-revealed secret
on a sheet of paper and sealed it in an envelope, on which he wrote:
"To be opened after the election held after our beloved Father
Rua's death. Philip Rinaldi." He gave the envelope to Father
Lemoyne, secretary of the superior chapter, without a word
regarding its secret contents. When Father Rua passed on to his
reward and his successor had been elected, Father Rinaldi went to
the latter's office, broke open the envelope and read what he had
written to everyone who was present. The listeners felt they could
again hear the voice of their father, who had returned to encourage
the newly elected superior and to reassure those who had chosen
him.
There are other short-range predictions of 1877 we must cite.

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March to November, 18 77
351
They were the usual predictions of boys' deaths at the Oratory. In
foretelling how many would die within the coming year, Don Bosco
never gave any indication of either the time of death or the group to
which one belonged. He did so later, on two different occasions, the
first being toward the end of the carnival season. One evening at the
"Good Night" he remarked, "Let's enjoy this season, but also let's
be careful! One of you listening to me now will not see the end of
it." On February 10, the eve of Quinquagesima Sunday, young
Stephen Mazzoglio, an upperclassman from Lu Monferrato, died.
His illness lasted but a few days, and no one could imagine death
was so imminent.
The second prediction Don Bosco made during Lent, at a "Good
Night." He first recalled the memory of Stephen, commending him
to his schoolmates' prayers as he always did, and then continued,
"If one of our friends could not live to see the end of the carnival
season, there is another who will not finish the Lenten season and
will not celebrate Holy Easter with us." It all happened as he said.
In those days the Oratory boys fulfilled their solemn Easter duty on
Holy Wednesday. The day before, as the priest celebrating Mass in
the infirmary was making his Communion, one of the sick boys
came up to receive the Sacred Host. The priest, not having been
advised in time, had not consecrated any and suggested he receive
Communion the following morning. However, the boy did not live
to see the next dawn. He died suddenly, with scarcely time to
receive the Anointing of the Sick. It was March 28 [1878] and the
lad's name was John Briatore. He lived at Deversi di Garessio
(Cuneo) and was a first year student.20
2°Father Vespignani [in his book Un anno alla scuola di Don Bosco, p. 60] was the only
one to recall these two predictions which he himself had heard. He was also the priest who
celebrated the Mass in the infirmary. We found names and dates to corroborate his witness
in the annals of 1877. [Author]

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CHAPTER 13
Matters Concerning Lanzo,
Albano, Mendrisio, Milan
and the Oratory in the Year 1877
THIS chapter will cover only matters related to existing
schools and to plans for foundations which were not realized,
putting off to a later time the history of the houses which were
opened in 1877 and 1878.
In its meeting of April 11, 1875, the town council of Lanzo had
decided to terminate Don Bosco's lease of the former monastery
where he was conducting the town's elementary school. Under the
lease terms, notice of closure was to be given five years in advance,
and so, with the opening of the 1875-76 school year, Don Bosco
still had five years before vacating the premises. The municipality's
excuse was that it needed money for the railway and hoped to raise
it from the sale of the building. Father Louis Botto, a native of
Lanzo and a fellow student of Don Bosco, got word of this and
immediately urged him not to lose such an excellent opportunity to
obtain definitive ownership of the premises, especially since the
price was only some thirty or forty thousand lire. He even offered to
act as his agent. Don Bosco replied to him on February 17,
accepting his offer. 1
Meanwhile the Department of Public Education adopted a
resolution of the Council of State voiding all contracts made by
townships with individuals or corporations for running and
administering town schools, since such tasks were the immediate
and exclusive responsibility of the municipality. It was an
underhanded maneuver to drive even more religious congregations
1This sentence is a condensation. !Editor!
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Matters Concerning Lanzo, Albano, Mendrisio, Milan
35 3
from the field of elementary education. In view of this, at its
meeting of December 17, 1877, the provincial school board
decided that the existing contract between the township and the
Rev. John Bosco concerning the operation of the school was to
cease at the end of the current school year. Don Bosco, who was
then in Rome, backed by the opinion of skilled Roman lawyers, was
firmly convinced that no resolution of the Council of State could
annul a legal contract, and so he felt that he should begin asserting
his rights. To this end, he wrote to Father Rua to contact the
Oratory's lawyer in Turin and then to instruct the director of our
school at Lanzo to call on the mayor for clarifications.2 Later on,
however, he gave up his idea of demanding a review of the case,
since his lease at Lanzo had already been extended for one year
beyond the time limit set by the provincial government. On its
expiration, he waived his rights, gave up his plan of buying the
property, and in September 1879 vacated the premises, relocating
the elementary school to the adjoining building which he had
previously built for resident grammar and secondary school
students.
At Albano Laziale he was concerned with providing his sons
with better accommodations for the next school year, 1877-78.
Their residence-far from comfortable for various reasons-was
too far from the school, and walking that distance four times a day
was anything but pleasant, especially in winter. In addition, since it
had become necessary to increase the Salesian personnel beyond
the contract terms, their lump salary was now inadequate. Don
Bosco referred the problem to the vicar general and to the mayor-
the former to use his influence with government officials, the latter
to put direct pressure upon them. Don Bosco had never looked
upon the existing setup as permanent. It was but a first temporary
step toward opening a boarding school of his own at Albano-a
move he felt impelled to make at the insistence of many government
employees of northern Italy who had been relocated in Rome when
the capital had been established there and were most anxious to
have the Salesians take care of their sons' education. We must add,
however, that not everybody in Albano liked the Salesians, whether
for sectarian or political reasons.3
2This sentence is a condensation. [Editor]
3 See Vol. XII, p. 404. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Rumors also had it that some people planned to forestall Don
Bosco by opening a boarding school with a different orientation.
Aware of this, Don Bosco alerted the vicar general with a letter
dated August 12, 1877. Then, on the same day, he also wrote to the
mayor stating his just needs frankly and clearly and with a firmness
that implied a prior unjustifiable reluctance on the mayor's part.4
Despite this, the situation remained unchanged until 1879, when
new, unfavorable circumstances pressured the Salesians into
pulling up stakes and moving elsewhere to work with greater
freedom and better results.
Negotiations for assuming the administration of a boarding
school at Mendrisio in the Swiss canton of Ticino in 1877 took six
months of lengthy, thorny, and heated discussions. The youngsters
of the area were in sad need of a sound education. The Freemasons
had turned the place topsy-turvy, and they were followed by
radicals, who kept the canton in their grip for several years.
[Joseph] Mazzini5 had a house in Mendrisio. However, despite
such hostility, the conservative party remained so strong that in
1877 it won the elections and, after assuming power, favored the
proposal to reform the boarding school of Mendrisio. The idea
came from a Mr. Croce whose son had been an Oratory student.
Backed by the canton's representative in the legislature, Mr. Croce
negotiated energetically with both the government and our
superiors to bring the Salesians to Mendrisio, his home town.
Father Rua, after protracted correspondence with Mr. Croce,
visited the town on April 30 to look over the building and get exact
particulars. He reported his findings to the superior chapter at their
May 3 meeting. In the midst of his report, Don Bosco was called
out to greet the bishop of Susa, who had just arrived. During his
absence, the councilors studied the proposals for the new school,
whose lay director had already submitted his resignation to the
government. Serious difficulties had to be faced: they would have to
hire lay personnel so as not to antagonize the radicals; a German
teacher was indispensable; the school curriculum was quite
different from ours; the frequent change of the political party in
power made for much uncertainty. In short, the superior chapter
4 This paragraph is a condensation. [Editor!
5 See Vol. I, pp. 8f.[Editor]

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Matters Concerning Lanzo, Albano, Mendrisio, Milan
355
could not see its way to voting in favor of this first foundation in
Switzerland.
Just then Don Bosco returned. He had not heard anything of
their discussion, but as soon as he opened the door, he said to them,
"The bishop of Susa has told me he favors our accepting the
boarding school at Mendrisio, because it could help Switzerland to
get on her feet again. Certainly, it means walking into a maze of
confusion, but it will be a real step forward for our Congregation.
Besides, we shall find vocations there. Hiring lay teachers will not
be a problem, and, if we are forced to, we can always send clerics
and let them wear secular clothing until their ordination. Their
dress won't prevent them from studying theology, following our
rules and carrying out their practices of piety. However, we shall
have to write to Mr. Croce and ask him to find out if some of the
present teachers, who are good Catholics, want to stay on with us.
They could spend a few weeks with us at the Oratory and brief us
on the teaching system that they have been using. After this, we can
write to the present school director and assure him that we have no
intention to harm or oppose him and that, since we know of his
resignation, we will come, if asked to. The school curriculum
should be sent to us immediately. To date, the teaching staff was
paid ten thousand lire, but now they want to give us only six
thousand. We shall ask for eight thousand to meet initial expenses
and then we shall see what we can do about cutting down on
salaries. We should go for a five-year contract, with notice to be
given by either party five years in advance. However, we should
study the civil constitution to see how long the present canton
government can remain in power. We should send it a copy of the
contract we have with Alassio."
It was decided then and there to continue negotiations, and all
seemed to be going well when an obstacle arose. The strategy was
that the legal responsibility for the school was not to rest with Don
Bosco, but with someone else, either an Italian or a Swiss, whom he
could trust. Don Bosco did not consider this an insuperable
obstacle. He successively approached three secular priests, asking
that they lend their name. The first was refused permission by the
bishop of Como, to whose diocese that part of Canton Ticino
belonged. The second declined for personal reasons. The third was
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the contract which Don Bosco sent from Turin on August 7, but at
the last moment he also withdrew.
Such was the situation when the government unilaterally
appointed a layman, Professor Cattaneo, to be head of the school.
On the letter sent to him for ratification, Don Bosco jotted the
following memo for Father Rua's answer: "Not to our advantage;
an 'actual' head would deprive us of our freedom." He used the
word "actual" because-as he and his advisors understood it-any
legally appointed head was to have been only nominally in charge,
leaving Don Bosco a free hand in running the school. Father Rua's
answer to the government representative was: "In my last letter I
asked you to hold up all deliberations on the boarding school at
Mendrisio. I had good hopes that the matter could be settled, as we
had been advised, by having a priest of Canton Ticino act as our
legal head. Regretfully, none of the priests whom we contacted is
willing to take this responsibility. I am therefore informing you
confidentially that you are free to disregard my previous letter, and
to take whatever action you may think best. If a statement signed
by Professor Peter Guidazio, a member of the town council, is
enough, we shall send it immediately with a copy of the
stipulations. In conclusion, feel free to make whatever arrangements
you wish. We are withdrawing to respond to other requests from
several towns and rural districts in Italy and elsewhere." Still, Don
Bosco's Swiss friends felt that negotiations had not been ended, but
merely suspended.6 In fact, some years later they were resumed. 7
In 1877 Don Bosco also had a lot to do with matters affecting the
Oratory school and workshops and the layout of the buildings.
A ruling of the Department of Education gave him good reason
to fear that the scholastic authorities were about to create problems
for the Oratory secondary schools by mandating certification of all
teachers. True, the Congregation had a good number of men with
degrees and others holding temporary licences, but they barely
filled the needs of our boarding schools. A letter of Don Bosco to
Commendatore Barberis, his former schoolmate who headed the
Department of Education in Rome, explains the management of the
6Letter of Professor Cattaneo to Don Bosco from Locarno, September 7, 1877. It is the
last document in order of date in our archives regarding this lengthy transaction. [Author]
7 We are omitting another lengthy and inconclusive transaction about a boarding school in
Milan. [Editor]

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357
Oratory secondary school and Don Bosco's efforts to meet the
emergency.
Dearest friend:
Turin, October 1, 1877
Let me appeal to our friendship and ask you to look into a matter in
which you can really help me. Up to now, the school authorities have not
bothered our secondary school for the poor lads whom we shelter here in
Valdocco. mainly because our teachers have been working without pay for
the underprivileged. This year, however, the Department of Education has
informed us that, as of October 15, every class is to have a certified
teacher.
It is impossible for me to readily meet this demand; besides, I could
never pay certified teachers. I have therefore petitioned Minister Coppino
for a three-year authorization for our present teachers to give me time to
meet the new requirements.
The minister seems to favor my request, but he informed me that he
wanted to bring this matter to the attention of the superior school board of
which you are chairman.
For my sake-or, better, for the sake of these poor boys at the
Oratory-please put in a good word for us. You will have the thanks of
many lads who will invoke blessings upon you and your family.
Please be kind enough also to drop me a few lines for my information.
Graciously accept the trust I put in you. May God grant you happiness
in this life and the next!
Yours affectionately,
Fr. John Bosco
His request must have met with some success, for the school year
went on as usual. Then, in January 1878, while he was in Rome,
Don Bosco decided to try a plan which, if successful, would have
settled the matter for good. In a carefully worded petition8 to the
Department of Education, he pleaded that the Oratory teaching
staff be exempted from the requirements of academic certification.
At the same time, he sought the support of other government
departments with minor changes in the opening paragraph of his
petition. 9
80mitted in this edition. [Editor]
9This sentence is a condensation. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
As long as Minister Coppino was in power, the Oratory was
never bothered, but when the cabinet fell in March 1878 and
Coppino was succeeded by De Sanctis, matters changed, as we
shall see later.
Don Bosco's concern for the artisans was as great as that for the
students. The shops needed to be improved. Every machine, save
for those in the printshop which were operated by a costly steam
engine, had to be run by hand, requiring more labor with less
efficiency. He applied to the municipal authorities for permission to
extend to his workshops the water line of the Ceronda-an
underground canal that carried water from the Dora River to the Po
under the street now called Corso Regina Margherita. The canal
supplied water to generate steam for several nearby industrial
plants, and its main turbine was located where the Societa Editrice
Internazionale now stands at the edge of Piazza Maria Ausiliatrice.
In November Don Bosco filed an application for a 30-horsepower
supply and instructed the engineer [Anthony] Spezia to design a
suitable motor. Apparently, he had firm hopes of obtaining his
request, for a second petition reads: "Please consider the following
facts: construction work is already under way; this institution lives
on free-will donations alone; several people are employed; we have
been among the first to apply. Please allot to us-if not the 30-
horsepower promised-at least as close to that as possible." The
mayor refused to grant more than a third of the amount requested,
regardless of reports sent in to show its inadequacy.
In two other matters involving the municipal authorities Don
Bosco was more successful. First, the city's master plan for
Valdocco called for extending Via Fiando with the result that it
would bisect the Oratory's vegetable garden.10 Don Bosco, who
always eyed the future and was concerned about having enough
property for future development of the Oratory, was quite worried.
He therefore wrote to the mayor on November 21, and, while
assuring him that it was not his intent in any way to embarrass city
hall or raise difficulties in matters of public interest, he added: "The
undersigned merely wishes to point out that extending Via Fiando
would practically slice in half a walled vegetable garden which is an
integral part of our institute. To get to it we would have to cross the
10We are omitting a detailed explanation of the proposed city plan. [Editor]

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Matters Concerning Lanzo, Albano, Mendrisio, Milan
359
public street." His argument was heeded, and subsequent revisions
of the plan did not include extending Via Fiando.
A similar situation involving the municipal authorities was also
resolved that year. At first, the city's master plan called for a new
street to be named after Carlo Botta. Intersecting Via Cottolengo
and running parallel to the Church of Mary, Help of Christians on
the north side, it would have cut across the Oratory's land. A
memo, drawn up by the engineer [Anthony] Spezia and signed by
Don Bosco on July 17, cautioned-in view of the institute's future
growth-against authorizing expropriation of land which would
curtail further expansion clearly needed to provide adequate
headquarters for the institute. The planned street disappeared from
future city plans. Thus, thanks to the prudent foresight and firm
action of our founder, the Salesian motherhouse was enabled to
expand to its present size.

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CHAPTER 14
The Twilight of One Pontificate
and the Dawn of Another
,SEVERAL well-placed persons in Rome who were
friendly to Don Bosco urged him to go to Rome and clear up his
problems. He himself realized that there was no other way out of
his straits than to appear in person and refute the charges which
could hang over the Salesian Congregation indefinitely and
jeopardize its very existence during its critical period of definitive
organization. Today, as we look back, we can see in all this the
hand of Providence which imperceptibly guides human events.
That trip, besides being so cheerless in its prospects and so out of
character for Don Bosco, was also foreshadowed by sinister omens,
predictions or whatever we may want to call them. Before leaving
Turin, he made it clearly understood that the Oratory was in for
hard times during his absence. Cleric Vacchina,1 then teaching first
year of secondary school, told us he would never forget how, just
before leaving for Rome, Don Bosco stated in a "Good Night":
"This year two prominent persons will leave the scene of life, and
their passing will be talked about in the world. The Oratory too will
see death-very much of it."
After a two-day stopover at La Spezia, he arrived in Rome on
December 22. This time he and his secretary lodged in Via Tor
de' Specchi, in a convent annex to which he and his Salesians
1Bernard Vacchina (1859-1935) donned the clerical habit in 1876 and took his vows in
1877. In 1879 he was assigned to Uruguay and later became secretary of the internuncio in
Buenos Aires where he was ordained a priest in 1882. In 1887 he was appointed pro--vicar
apostolic of Central Patagonia. After nearly thirty years of missionary work, he retired to St.
John the Evangelist School in Buenos Aires where he continued his priestly ministry until his
death in 1935. [Editor]
360

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The Twilight of One Pontificate
361
would have free access from then on.2 It was not a spacious
apartment-just five small, low-ceilinged rooms entered off the
street by a narrow, rickety stairway, stifling hot in summer and
freezing in winter.
Housed in such poor quarters, Don Bosco spent his first week in
Rome trying to assess how the cardinals felt about his dispute with
the archbishop of Turin and to pinpoint the charges being brought
against him. In strictest secrecy he was allowed to see several key
letters, three of them addressed to Pius IX. One stated that Don
Bosco pressured very young men to join his Congregation
regardless of whether or not they had a vocation and actually
forcing them into that decision. The second accused him of
disregarding Church canons and openly flouting them so as to boost
his Congregation's membership. The third letter maintained that
the Salesians had no idea of order and discipline and were
insidiously taught to look down upon their bishops.
Once he knew the charges he was faced with-some of which we
have already seen-Don Bosco set about collecting and arranging
documentation for a vigorous defense. His secretary wrote many
letters requesting information from persons who were in a position
to know the facts on which the charges were allegedly based.
Several of his friends, knowing why he was in Rome, sent him
accounts of meetings called in Turin [by Archbishop Gastaldi] and
other information which would bolster his defense. Back in Turin,
Father [John Baptist] Rostagno [S.J .]3 and Father [John Baptist]
Bertagna were compiling a legal brief in his defense. On December
30 Father Berto wrote to Father Rua: "Please tell Father Rostagno
to send us quickly whatever he has readied because the time is ripe.
You would do well to see him personally and ask him to send
whatever he has." Father Bertagna, former dean at the Convitto
Ecclesiastico,4 told of his earnest endeavors in a letter of January 2
to Father Berto: "I have everything ready and will send it by
2 We are omitting the history of this annex (demolished over fifty years ago) which Don
Bosco was allowed to use for the next thirty years in repayment of books supplied to the
convent by the Oratory Press for resale. [EditorJ
3Don Bosco had brought along a letter from his very learned friend presenting in its true
light the most serious accusation [the Salesians' unlawful celebration of Mass outside their
diocese] with helpful instructions on how to refute it in the Sacred Roman Congregations.
[Author]
4 See Index of Volume II under "Convitto Ecclesiastico." [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
registered mail no later than the feast of the Epiphany [January 6]
with comments clarifying certain areas which need further
investigation and attention. I have also included material on the
most recent publications on the matter. In a word, we will not leave
a stone unturned.... Very best wishes from me and from the
friends of Don Bosco, who labors untiringly for the welfare of all
and is beloved by all."5
Don Bosco was so pressured by urgent work that he did not
hasten to apply immediately for an audience with the Pope. "We
are swamped with work," Father Berto wrote to Father Rua on
December 30. "Things are happening all around us." Again on
January 15 he wrote, ''We have not yet been able to see the Pope
because of all the work engaging us." Don Bosco must have applied
for an audience by mid-January, but, as we shall soon see, he did
not notify Father Berto. Don Bosco knew only too well "the time to
be silent." He kept his peace and asked others to do the same, but
he worked unceasingly. On January 3 he wrote to Father Rua,
"Our silence and our prayer will achieve God's greater glory. But I
am not idle. Kindness toward all. Loads of work to do! I have an
extra secretary."6 A few days later: "Our case is proceeding well.
Troubles, endless pains, but all for the good. Silence, prayer, and
no fears!" On January 13 he wrote to Father Francesia, "The
business which brought me to Rome is moving along favorably on
all levels, though slowly. Patience."
In an undated letter to Father Rua, certainly written in mid-
January, Don Bosco lists several reasons which made him feel so
hopeful. "You may tell [the superior chapter] confidentially," he
5 After twenty-two years of lecturing on moral theology at the Convitto Ecclesiastico,
Father John Baptist Bertagna had been abruptly relieved of his duties in September 1876-a
painful downfall which he endured with heroic humility, living in retirement at home in
Castelnuovo until he became grievously sick. In 1879, Bishop Savio of Asti called for him
and appointed him vicar general. That was the year the Convitto Ecclesiastico was closed
down. Having lectured there for many years and later at Our Lady of Consolation, Father
Bertagna was the former teacher of all the Turin clergy and of many priests of neighboring
dioceses. All looked up to him as a master in the art of spiritual direction. He has rightly been
considered one of the past century's leading moral theologians. In 1884 Cardinal Alimonda
consecrated him auxiliary bishop and later appointed him rector of Turin's archdiocesan
seminary and of all the other diocesan seminaries. He resumed teaching moral theology at
the seminary and at Our Lady of Consolation. As vicar general he made the pastoral
visitation of the archdiocese. He died in 1905. [Author]
6This new secretary was Father [John] Turchi ofCastelnuovo, deeply loyal to Don Bosco,
now [1932] teaching in Rome. [Author]

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363
wrote, "'that our case is making very fine progress. The consultor
[of the Sacred Congregation] of Bishops and Regulars 7 has already
checked out Archbishop Gastaldi's charges against us and is
convinced that they don't hold water and that our Congregation has
not acted blamefully against him. I have just sent in a bundle of
threatening letters [from him]. The cardinals are shocked and don't
know what to think. They are all on our side and anxious to set up a
normal, peaceful relationship."
Only one cardinal did not go along with that trust in him-
Cardinal Ferrieri, prefect of the Sacred Congregation of Bishops
and Regulars, who favored Archbishop Gastaldi and shared his
philosophical outlook. A short time before, while speaking to his
staff, he had remarked that he intended to be on his guard when
personally meeting Don Bosco, lest he [the cardinal] be taken at his
word.8 They met at the beginning of the new year [1878], and Don
Bosco wrote him the letter of January 7 which we quoted at the end
of Chapter 11. Stating that he wanted to fill in some matters they
had discussed, Don Bosco then set forth his arguments concisely,
but quite clearly. Another important document, dated somewhat
later, sheds further light on that interview. It is a letter of Don
Bosco, dated September 8, 1882, from San Benigno Canavese and
addressed to Father Dalmazzo,9 who was then representing the
Congregation at Rome. Referring to Cardinal Ferrieri he wrote:
"Five years have passed since he deigned to give me a hearing.
Since then, I have never been able to obtain either an audience or a
written answer to my letters. At that one interview, he charged me
with the archbishop's accusation that we did not ask for testimonial
letters when admitting candidates to the Congregation. I replied
that we had always requested them but that, when difficulties arose,
I availed myself of faculties granted me by the Holy See.
Somewhat angered, he demanded, 'Who gave you such faculties?'
'The Holy Father,' I replied, 'the well-deserving Pius IX. The
Sacred Congregation of Bishops and Regulars has a file on it, and I
7Father Tosa, a Dominican. [Author]
8 Letter from Canon Menghini to Archbishop Gastaldi, Rome, December 29, 1877. The
original is in the possession of Father Franchetti of Turin. [Author]
9 Francis Dalmazzo entered the Oratory as a rhetoric student in 1860. (See Vol. VI, pp.
453tf.) After his ordination in 1868, he filled important positions in the Salesian Society, his
last assignment being rector of the Catanzaro diocesan seminary, where he died on March
10, 1895. IEditorJ

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
have an authentic copy.' 'As oftoday,' he countered, 'that faculty is
revoked! Be sure not to use it again!' I question whether the prefect
of a Roman Congregation has power to revoke a favor granted in
such a formal manner. Nevertheless I merely replied that I yielded
to his orders. I have never again made use of that privilege."
On January 8 the news that King Victor Emmanuel II was
gravely ill was flashed from the Quirinal. The following day he
died. This unexpected death came like a bolt of lightning to the
Salesians at the Oratory; they suddenly understood the reason for a
directive which Don Bosco had issued toward the end of 1877.
Since 1862 the liturgical prayers for the reigning sovereign were
hardly ever said in Piedmont's churches, nor was the king's name
publicly mentioned in the Good Friday and Holy Saturday liturgies
or other Church services. At first some zealots had immediately
called the government's attention to this, but on March 24, 1863
Minister Pisanelli stated that the omission was not a violation of
law. The Oratory went along with the current practice. However,
some time before leaving for Rome, Don Bosco gave orders to
resume the prayer for the king at Benediction of the Blessed
Sacrament without giving any explanation. So, at a "Good Night"
Father Lazzero taught the Oratory boys the response to the prayer,
"Lord, save our king, Victor Emmanuel." That puzzling directive
seemed to hint that the king would soon be in spiritual need.
We have a single trace of Don Bosco's reaction to the king's
death. On January 12, 1878 he wrote to Count Cays, "Here I am,
as a farce says, between a funeral and a dance. 10 Preparations were
afoot for the Pope's [expected] death and the ensuing conclave, but
now it is instead said that the Quirinal Palace is to be draped in
mourning [for the king's death]. God disposed otherwise. The
Pope's condition has improved, and we may say that his health is as
good as it can be at his age. He is eating and receiving visitors and
is in good spirits. His physicians are confident that he will again
walk the halls of the Vatican in the spring. Contrariwise, the
Quirinal Palace is draped in mourning for the one who had ordered
its preparations [for Pius IX]. But we have good reason to praise
the Lord. The king received the Last Rites and thus, we hope,
ensured his eternal salvation. The death of a healthy and robust
10An allusion to a farce for school staging entitled "Funeral and Dances." [AuthorJ

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king in the prime of life, after an illness ofjust three days, will put a
scare into all of Europe. He spared the Church the very
embarrassing situation of having to refuse him Christian burial. It is
said that the cardinal vicar has a formal statement of recantation
signed by the king. What is certain, however, is that in his dying
breath he called for pen and paper but was refused because it was
feared the effort would be too hazardous." 11
The rumor of the royal court's preparations for the imminent
demise of Pius IX were true. The Pope's death was definitely
expected before rampant pneumonia so abruptly ended the king's
life. As the Pope's health kept deteriorating from September on,
Victor Emmanuel grew concerned and issued orders on December
31 for mourning and funeral preparations, but through the following
month the Pope daily gained strength, easing fears throughout
Rome and the world. The news that papal audiences were being
resumed kept hopes soaring.
The royal funeral gave rise to deplorable controversies and legal
actions against some bishops. As we know from private letters of
Turinese priests, Catholics censured Archbishop Gastaldi's lan-
guage and actions, but the Catholic press touched on the matter
only once, when the liberal press began bandying Don Bosco's
name about. The Nazione of Florence informed its readers on
February 1 that Don Bosco had gone to Rome expressly "to protest
against the actions of the Most Reverend Archbishop of Turin on
the occasion of King Victor Emmanuel's death." This vicious
charge could have done Don Bosco considerable harm had not an
official notice appeared in Osservatore Romano which quoted the
Florence newspaper's reason for the "eminent Turinese priest's"
journey to Rome and then stated: "Knowing where this statement
comes from saves us the trouble of branding it a senseless
fabrication.''
Don Bosco stayed on at Rome for much more serious reasons
besides those we already know. He was still hoping for the
11The following news item appeared on January 11, 1878, in L'Osservatore Romano:
"As soon as the Holy Father was told of Victor Emmanuel's critical condition he hastened to
send an eminent ecclesiastic to the Quirinal to ask news of the king's condition and to do all
he could for the soul of the sick man to make him worthy of God's mercy when summoned to
appear before his Maker. The ecclesiastic was barred from the king, but we know from
another source that the king did receive the sacraments. asking the Pope's pardon for the
wrongs for which he was responsible." [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
privileges he sought [for the Salesian Congregation] and with
undaunted singleness of purpose set about searching for new
avenues of approach, as we can see in his letter to the Dominican
Father Tosa, consultor of the Sacred Congregation of Bishops and
Regulars. 12
My dear Father Tosa:
Rome, January 11, 1878
I enclose a copy of the rescript granting the Redemptorists' privileges to
the Oblates of the Blessed Virgin Mary per communicationem [through
communication].
I have added to it Leo XIl's apostolic letter, which commends,
approves and grants the needed faculties permanently and unchanged. If
you could only obtain as much for us! You would forever be our
distinguished benefactor.
Meanwhile problems keep cropping up: more newspaper releases, more
priests' suspensions, increasing turmoil in Turin.
Do what you can to put a stop to these evils, and we shall endeavor to
repay you by our feeble prayers.
I ask your holy blessing upon me.
Most gratefully yours,
Fr. John Bosco
Indeed, he was receiving very sad news from the Oratory. The
prefect for externs wrote to Father Berto: 13 "Tell Don Bosco to
send a blessing quickly to the entire Oratory because it seems that
this year sickness and death have set up their headquarters here."
Don Bosco promptly addressed this reply to Father Rua: 14 "I
sympathize most warmly with you for the sickness which is
plaguing our house at Valdocco. Let us always bless the Lord in
prosperity and adversity. I will remember you all in a special
manner at Mass; the Oratory priests should do likewise, and both
artisans and students should receive Holy Communion and say a
Hail, Holy Queen and an Our Father to the Blessed Sacrament
every evening at night prayers for the next two weeks. I shall also
12We quote from Father Berta's copy of the original made at Rome in October 1894.
[Author]
13Letter from Father Bologna, January 21, 1878. [Author]
14Letter of January 24, 1878. [Author]

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ask the Holy Father, with whom I have not yet been able to speak,
for a special blessing. I hope to have an audience with him soon."
At the Oratory over a hundred boys had been obliged to go home
because of sickness during the short span of thirteen days; by
February I there had already been seven deaths, and several more
were dying. 15 On February 4 Father Rua informed Father Berto:
"We have truly devastating news to give you about the boys in
general. ... Please be tactful in giving the news to Don Bosco.
After Omodei's death, five more boys died at home. Yesterday our
good cleric Arata died of a violent sickness at Lanzo, after only
four days in bed. Here we have yet another boy fighting for his
life.... Perhaps a fifth or more of our students are home because of
illness; so you see how badly we need prayers. Please, do pray and
ask Don Bosco to do so too, although there is really no need. I am
telling you these things confidentially; we are not letting the boys
know everything lest they and their parents become alarmed."
In an undated letter, which seems to have been written after
receiving this information, Don Bosco wrote: "Enormous amount
of work!" Then he went on to tell Father Rua: "When you visit our
beloved patients, give them all my love and tell them I am praying
for them at Mass and sending them my fatherly blessing from the
bottom of my heart." Some slight improvement then took place,
and by mid-February the plague-possibly a typhoid epidemic-
had ceased.
As of January 24, Don Bosco still had not been able to see the
Pope. As soon as he had heard that the Holy Father was once again
giving audiences, he applied but received no reply. He was aware
that Pius IX's days were numbered; he was therefore extremely
anxious to see once again his most eminent benefactor, all the more
so since his heart ached at the thought that Pius IX, as he had been
told, was grieving because of him. Twice more he renewed his
request for an audience, but in vain. He went several times to St.
Peter's and roamed the precincts of the Vatican, with the hope of
some chance encounter that might help him gratify his wish. Pius
IX, too, was expecting him. Don Bosco came to know that Pius IX
had repeatedly lamented, "I know that Don Bosco is in Rome, but
he does not even bother to see me. I have some important things to
15Letter from Father Bologna to Father Berto, February 1, 1878. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
tell him. I never treated him that way. Oh no, I treated him well!"
Don Bosco manifested his grief to Cardinal Oreglia, and the latter
took the matter to heart. Finding that there was some intrigue going
on, he informed Pius IX and reprimanded [Monsignor Macchi] the
Pope's personal chamberlain, but it was all to no avail. Yet, if that
monsignor had so important a position in the Vatican, he owed it to
Don Bosco himself, as Father Lemoyne explained in detail. 16 Thus
it happened that Don Bosco never again saw the angelic Pope Pius
IX alive.
This reveals how powerful were Don Bosco's adversaries in
Rome. But he had even further proof of it. Archbishop Joachim
Lluch y Garriga of Seville had called on him to plead for a Salesian
school in his diocese. Don Bosco told him that he would agree if the
archbishop would obtain the communication of privileges for him
from the Sacred Congregation of Bishops and Regulars.
"Oh, that will be very easy," the prelate replied.
"Don't be so sure of it," Don Bosco rejoined.
"You will see that I can obtain it for you immediately."
The archbishop called on Cardinal F errieri and spoke to him
about it with all the confidence in the world. To his dismay the
cardinal cut him short with a very brusque "No" and turned his
back on him. Some time before, Cardinal F errieri had told the
Pope, "If they want to grant the privileges to Don Bosco, they can
wait until I am dead!"
The impossibility of communicating directly with Cardinal
Ferried daily made Don Bosco's position more difficult because he
urgently needed to solve several problems without having to wait
for a final verdict on the entire question. The recent liturgical
calendar of the archdiocese of Turin contained new rules and
underscored older ones which ran counter to the legitimate
autonomy of the Salesian Congregation. Furthermore, a recent
occurrence was discrediting the Salesians in the eyes of the
archdiocesan clergy, while the irregular and highly embarrassing
suspension of Father Lazzero had gone into its sixth month.
Finally, Archbishop Gastaldi's letters threatening to suspend Don
Bosco himself were still in full force. Under these circumstances,
knowing of no better course, Don Bosco turned to Archbishop
16See Vol. VIII, pp. 255f. [Editor]

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Bianchi of Mira, secretary to the Sacred Congregation of Bishops
and Regulars, who was kindly disposed toward him, and sent him a
memorandum or petition accompanied by necessary documentation.
Most Reverend Excellency:
Rome, February 4, 1878
Very regretfully I must inform you that the archbishop of Turin has not
desisted from the measures which, oppressive as they are for all religious
congregations, are exceptionally so for the Salesian Congregation.
The Holy See forbade this prelate to publicize anything concerning our
present litigation, but Archbishop Gastaldi has resorted to publicity
through the diocesan liturgical calendar and his pastoral letters.
In this year's calendar he has confirmed the admonitions and decrees of
past years and has added new ones. He wants to interfere in the internal
administration of religious houses, perturbing their cherished autonomy by
which they are bound to the Holy See, which approved them and to which
they are directly responsible. I enclose an authentic copy of these
admonitions and decrees.
On January 8 he published a circular in which Number 8 reads: "As
usual, the reverend superiors of religious orders will send directly to the
chancery the faculties of their confessors and preachers in alphabetical
order and will comply with the regulations governing diocesan priests in
all which may concern them, specifying expressly if their members
frequently receive the sacrament of penance."
Members of religious orders who reside in Turin have declared that they
will not abide by such regulations. This puts us in the difficult situation of
either acting differently from the other religious or risking the threatened
suspension of all Salesian confessors active in the sacred ministry in this
diocese.
Then, on January 12, a pastoral letter was sent to all parish priests to be
read in their churches. Those who have read it unanimously declare that it
is a sequel to the pastoral letter of August 4, 1877 and that it contains two
blatant allusions harmful to the Salesian Congregation.
The first is that we are guilty of exercising moral coercion in inducing
our pupils to embrace the religious life. The archbishop has already made
this accusation against us to the Holy See, though his allegation is utterly
gratuitous and could never be substantiated by fact.
In the second allusion he lists boarding schools to which parish priests
are to direct their young students, pointing out that these are the only
schools that provide clerics for the major seminary. He does not mention
three boarding schools of ours which from 1847 to 1877 have turned out
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
other publications of the same kind are now in preparation.
While most respectfully informing Your Excellency of the above, I feel
I am doing my bounden duty to express a humble but fervent wish that
Your Excellency and-thanks to your good offices-His Eminence the
Cardinal Prefect will deign to exercise your weighty authority to revoke
the six-month-old suspension to which Father Lazzero, director of the
motherhouse in Turin, has been subjected without cause and without
canonical procedure.
At the same time, I ask that the refusal to confer orders on Salesian
clerics cease, so that the present-day scarcity of priests in our
Congregation may be remedied. Finally, I plead that the letters
threatening suspension of the superior general of the Salesian Congregation
be declared null and void.
Such steps are indispensable if peace of mind is to be restored among
the unfortunate Salesians who are really downhearted and hindered in
their work for the welfare of souls, a work they are eager to do and whose
need is greatly felt.
In profound esteem and greatest respect I am truly honored to remain,
Yours gratefully,
Fr. John Bosco
The death of Pius IX was soon to stall any action on these
matters. Hopes of his recovery and return to health had been
heightened by the description of the audience he had granted to the
parish priests of Rome and representatives of chapters and religious
orders at the customary offering of candles [on the Feast of the
Purification of the Blessed Virgin Mary] on February 2. 17 On that
occasion the Pope had delivered an address in a strong voice,
ending with an earnest recommendation for religious instruction of
children. That feast marked the seventy-fifth anniversary of Pius
IX's own First Communion-a happy event which inspired crowds
of children in Rome and elsewhere to receive Holy Communion
and pray for the Holy Father. Those prayers offered up by so many
pious souls and innocent children were to accompany him into
eternity, for the ailment which had long troubled him suddenly
17This feast commemorated Our Lady's observance of the Old Testament law requiring
the mother of a newborn son to go to the temple to be purified. Although Mary's divine
motherhood exempted Her from this law, She submitted to it out of obedience. This
celebration is now called the Feast of the Presentation of the Lord and is still observed on
February 2. [Editor]

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worsened during the night of February 7. The next morning the
Holy Father received the Last Sacraments, and, as city bells pealed
the evening Angelus, the great and long-lived Pontiff fell asleep in
the Lord at the very hour foreseen by Don Bosco on February 7 of
the previous year. 18
To his dying day the saintly Pius IX spoke of Don Bosco who,
despite endless preoccupations and troubles, had organized the first
congress of Salesian cooperators on January 29, feast of St.
Francis de Sales, at Tor de' Specchi; Cardinal Monaco La
Valletta, the Pope's vicar, attended. Some days later, the Pope
requested a detailed report of the whole meeting and expressed his
fatherly gratification. Almost on the eve of his passing, he again
spoke of Don Bosco to Cardinal Simeoni, secretary of state. "Don
Bosco is a man who does a vast amount of good," he told him. "He
is a man of wonders, and I respect and love him very much. But the
people he sends out to the missions are too young, and I fear his
missions will end like those of ..." These fears, springing from his
love for Don Bosco, proved groundless, but it is only fair to say that
if he spoke thus it was not out of personal knowledge, but due to the
reports of one who strove to discredit the Salesian missions in the
Pope's eyes lest he keep favoring them. On the day of Pius IX's
death, Don Bosco wrote these memorable words to Bishop-elect
[Edward] Rosaz of Susa: 19 "At 3:30 this afternoon20 Pius IX,
sterling and incomparable star of the Church, ceased to live. You
will read details in the newspapers. Rome-and I believe the whole
world-is in a state of consternation.... Certainly, before long, he
will be elevated to the altars...." Petitions from Italian Catholics
for an immediate start of the cause of his beatification began to
pour into Rome as early as March of that same year. In 1907, Pius
X approved the introduction of the cause, appointing a tribunal
1asee pp. 25ff. [Editor]
19Corrected from "Bishop-elect of Aosta." [Editor]
20At 3:00 P.M. on February 7 [1878], Della Rocca, the secretary general to the
Department for Home Affairs, issued an official bulletin in the Chamber and the Senate,
announcing that the Holy Father's death had occurred at 2:00 P.M. The Stefani News
Agency spread this erroneous government announcement throughout Europe. Toward 4:00
P.M. a second bulletin was posted in the lobby of the Parliament Building at Montecitorio
announcing that as yet there had been no official notification of the Pope's death. Don Bosco
must certainly have written this letter after hearing the false bulletin. [Author J

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
under the chairmanship of Cardinal Cretoni, prefect of the Sacred
Congregation of Rites. 21
One curious detail, missed by journalists, was recorded by
Father Berto and confirmed by Don Bosco. Toward 5:45 that same
evening, as Don Bosco was coming down from the Campidoglio
with his secretary, the two wolves which the city of Rome kept
caged on the hill to recall the age-old legend began to howl so
loudly and mournfully for more than five minutes that passers-by
stopped and a gentleman standing near Don Bosco and Father
Berto exclaimed: "You may weep, you may well weep, for the Holy
Father is dead!" "He had in fact died that very minute, as was later
confirmed," Don Bosco wrote in the margin of Father Berta's
reminiscences.
Blocked from seeing Pius IX alive, Don Bosco was finally able
to see him in death as he lay in state in the chapel of the Blessed
Sacrament in St. Peter's from Sunday morning at 7:00 on
February 10 until 4:00 in the afternoon of Wednesday, February 13.
According to ancient custom, the feet of the Holy Father extended
beyond the closed chancel. An immense crowd of people came and
went constantly throughout the four days. On February 12, Father
Berto wrote: "We went to St. Peter's to view the body of the Holy
Father. We were able to kiss his foot and touch it with several
objects.''
Don Bosco came away deeply grieved, but his sorrow changed to
joy when he returned to his lodging. On January 27, almost
despairing to obtain an audience with the Pope, he had sent him a
petition22 for papal titles of honor for distinguished Salesian
benefactors. Two days later the Holy Father had graciously
condescended to grant his petition on behalf of Count [Prospero]
Balbo, withholding action in regard to the other two [Chevalier
John Frisetti and Mr. Emmanuel Campanella]. The brief was
21 Monsignor Mercurelli, secretary of briefs to princes, mentioned this in his polished Latin
oration De eligendo Pontifice, which according to tradition was read after the Mass in honor
of the Holy Spirit prior to the conclave. Addressing himself to the blessed Pontiff's soul, he
exclaimed: "God allowed you to leave our earth, noble victor in an age of iniquity. He
rewarded your virtue by the love, longing, regret and praise of the entire world. One day He
may allow your memory to be hallowed with the highest honors reserved to God's heroes."
L'Unita Cattolica, in its issue of March 1, 1878, wrote: "Pious souls the world over, imbued
with God's spirit, feel that it will not be long before the cause of beatification of the great Pius
IX will be introduced." [Author]
220mitted in this edition. [Editor]

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drawn up, signed, and put together with other papers for delivery.
That day Monsignor Peter Lasagni, secretary of the College of
Cardinals, delivered the document to Don Bosco which made
Count Prospero Balbo a "Commendatore" of St. Gregory the
Great. This was then the last proof of affection which the great
Pius IX gave to Don Bosco shortly before entering eternity.
Since the office of secretary of state ceased with the Pope's
death, Cardinal Pecci, camerlengo of the Holy Roman Church,
took over the reins of government together with Cardinals Di
Pietro, Asquini and Caterini. During the official nine-day
mourning, the greatest preoccupation of the Sacred College
centered on preparing for the imminent conclave. Would the
cardinals be able to meet in Rome, and would the election proceed
freely and smoothly without rioting, intrigue, pressure or inter-
ference of any kind from the Italian government? Here and there
attempts were being made to urge the Italian government to
interfere despite the Law of Guarantees which forbade such action.
There were also noisy anticlerical demonstrations in several Italian
towns with shouts of ''Down with the guarantees!" These and other
reasons gave the government much worry. On February 13 under
the heading "Ministerial Fears" La Capitale wrote: "Judging from
what we have seen, there have been some highly apprehensive
hours in the cabinet for fear that a majority of cardinals might vote
to hold the conclave away from Rome. Such a possibility was
viewed as a frightening, irreparable mistake." La Liberta too.
under the same date, carried an article entitled "Conclave and
Parliament" which stated: "One should not misstate the present
situation. Serious as it is, it could become far more serious through
some imprudent act. As of now, it is in our best interests that the
conclave perform its lofty function in Rome not only in the midst of
absolute order, but in an atmosphere of such security as to make it
impossible for fanatics to claim that it would be preferable to hold it
elsewhere."
Don Bosco's good offices were extremely valuable during those
days of fearful uncertainty. Unofficially he was asked to investigate
the government's actual intentions, and Cardinal Pecci found the
choice excellent and timely. He therefore called on Minister
Pasquale Stanislaus Mancini, chancellor of the Department of
Grace, Justice and Cults, but was received most rudely; the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
minister would not even deign to look at the humble priest who
stood before him, hat in hand. His answers to Don Bosco's
respectful questions were so curt, almost ironic and contemptuous,
that on taking his leave Don Bosco felt justified to say with
dignified composure: "If nothing else, sir, you might at least respect
those who sent me."
His main task, however, was to confer with Minister Crispi of the
Department of the Interior. The first meeting in Crispi's office was
far from encouraging. As Don Bosco entered, the minister was
slouched in an armchair, legs crossed, smoking. Don Bosco
remained standing, but the minister did not alter his position.
"Who are you?" he asked curtly.
"I am Don Bosco."
"What do you want from me?"
"I have come to inquire if the government intends to protect the
freedom of the conclave."
"And who are you to ask me such a question? What's your
authority?"
"I am to bring the reply to the cardinal camerlengo."
"Well, the government will do its duty!" the minister answered
curtly.
"What do you mean by 'duty' "?
"Who sent you here to question me?"
"Do not go into that," Don Bosco answered quietly. "I need a
prompt reply. If the government does not intend to guarantee full
and complete freedom for the conclave, I must know immediately.
The cardinals do not wish to delay their decision. All plans have
already been made for any contingency. The conclave will meet at
once, unfailingly, in Venice, Vienna or Avignon, as circumstances
will dictate.23 But permit me to point out to Your Excellency that it
would be to your interests that the Pope be elected in Rome. You
gentlemen should not forget the Law of Guarantees; bear also in
23Among the curia cardinals the prevailing opinion was that the conclave would best be
held away from Rome. In fact at their first meeting, on the evening of February 8, when they
were to decide where to hold the conclave, only eight of the thirty-eight cardinals voted in
favor of Rome. Even Cardinal Pecci himself read out a rather lengthy address in favor of
leaving Rome, without, however, suggesting another location. But at their second meeting the
following evening thirty-two voted in favor of Rome. Cardinal Pecci first suggested Malta,
but later settled for Rome. (R. De Cesare, II Conclave di Leone XIII [The Conclave of Leo
XIII], pp. 157-165, Citta di Castello, Lapi, 1888.) On the other hand, on the strength of an
article in the Law of Guarantees, Crispi had at first claimed the right to send government

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mind that the European powers are watching the developments of
an affair which touches the whole world."
Crispi sat quietly for a while in deep thought. Then, rising to his
feet, he held out his hand to Don Bosco, saying: "You may assure
the cardinals that the government will itself respect and enforce
respect for the conclave, and that public order will not be disturbed
in the least."
Sitting down again and motioning to Don Bosco to do the same,
he exclaimed, "So you are Don Bosco!" He then went on to chat
familiarly about Turin and the newly rising Valdocco Oratory
which he had known in 1852 when he dwelt in a small apartment in
Via delle Orfane near Our Lady of Consolation Church, to which
he now and then went to pray. After recalling these distant
memories, he asked: "Don't you remember that sometimes I came
for confession to you at the Oratory?"
"I don't recall," Don Bosco smilingly replied, "but if you wish, I
am ready to hear you here and now."
"I really would need it!" the minister added, laughing at the
words which had escaped his lips. He also showed that he had not
forgotten the bygone years when he used to talk with Don Bosco,
receiving comfort and assistance from him.24 He asserted that in
those days his troubles had been less than they were now. "But then
I had faith," he added. "Yes, I had faith; but we have none
anymore!"
Crispi also asked Don Bosco about his undertakings, and
gradually the conversation veered to various educational methods,
the minister deploring the disorders which occurred in juvenile
prisons. It was a lengthy conversation, during which Crispi listened
to Don Bosco's opinions and expressed the hope that those
reformatories where juveniles, instead of improving, deteriorated
morally would be entrusted to educators trained at Don Bosco's
Oratory. He also asked Don Bosco for a brief description of his
officials into the Vatican to supervise the conclave. The article stated: "During the vacancy
of the Holy See, no judiciary or political authority may, for any reason whatsoever, prevent
or curtail the personal freedom of the cardinals. The [Italian] government shall ensure that no
exterior violence perturb the meetings of the conclave or of any ecumenical council." He was
dissuaded from this action by the forceful intervention of Bismarck, who, in view of his future
plans, was anxious that a Pope of indisputable canonical legitimacy be elected by the
conclave. (Civilta Cattolica, Year 34, Series XVIII, Vol. IX, 1903, p. 392.) [Author]
24As regards Crispi's relations with Don Bosco in 1852, see Vol. IV, pp. 289f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
educational system so that he could examine it. Don Bosco knew
quite well how impossible it would be for the minister to adopt such
a course of action; nevertheless, he let him talk and promised that
he would send him his own views on the matter. Their conversation
could not have ended on a more cordial note.
Without delay, Don Bosco went [to the Vatican] to report on his
semi-official mission. There the minister's reply was considered
satisfactory. Crispi was indeed a forceful man and kept his word.
Thanks to his energetic action, the demonstrations which had
begun to disrupt public order came to an end as if by magic.
At the Vatican Don Bosco made a singular encounter. He was
eager to talk with Cardinal Simeoni, former secretary of state, but,
not knowing where he could find him, he roamed through the stately
halls and corridors where day and night masons and carpenters
were busily erecting rows of roomettes, as in a seminary, and
setting up temporary accommodations for some four hundred
people, as prescribed by Church law. The cardinals alone
numbered sixty-one. Never before had there been such a large
group, except in the conclave of Gregory XV, in which sixty-seven
cardinals had participated. Pressed by time and limited by space,
workmen had to improvise all necessities because conclaves had
formerly been held in the Quirinal Palace, where a section of the
magnificent building, known in Roman parlance as "the long
sleeve," offered suitable accommodations for the cardinals and
their attendants. The work was supervised by Cardinal Joachim
Pecci, camerlengo of the Holy Roman Church. As Don Bosco
reached a turn on a wide staircase, he met the prelate. Don Bosco's
guide quickly whispered, "It's His Eminence, Cardinal Pecci."
Facing the cardinal, Don Bosco approached him and in a filial tone
said, "Please allow me to kiss your hand."
"Who are you to approach me so confidently?"
"'Just an ordinary priest who would now kiss the hand of Your
Eminence while praying very hopefully to kiss your sacred foot
within a few days."
"Think of what you are doing. I forbid you to pray as you said."
"You cannot forbid me to ask God to do what is pleasing to
Him."
"If you pray for this, I must threaten you with censures."

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"So far you have no power to do so. When you will have it, I
shall respect it."
"But who are you to talk so self-assuredly?
''I am Don Bosco.''
"For heaven's sake, enough of this! There is work to be done.
This is no time to joke!"
So saying, the cardinal went on his way to inspect and give
instructions. 25
What Don Bosco had said was fulfilled. The voting began on
February 19, and the next morning Cardinal Pecci was elected
Pope. He took the name of Leo XIII, in memory of Leo XIl26 for
whom he had always felt great veneration. It was astonishing how,
once the outcome of the election was known, everyone-friends
and foes alike-unanimously acclaimed him. Allegedly, even
Bismarck, chancellor of Germany, said that no better choice could
have been made. Within twenty-four hours Don Bosco professed
his devotion for the new vicar of Jesus Christ in the following letter:
Your Holiness:
Rome, February 21, 1878
Your extraordinary election as supreme ruler of the Church filled the
hearts of all Catholics with the greatest joy. The Salesians, religious of the
Pious Society of St. Francis de Sales, humbly but most affectionately and
respectfully share the joy of all your spiritual children.
The Salesian Congregation was advised, guided and approved by Pius
IX of revered memory, but it still needs the protection of Your Holiness in
order to attain a necessary degree of stability for the greater glory of God.
All the Salesians unanimously venerate and acknowledge Your
Holiness as successor of St. Peter, supreme ruler of the Church and vicar
of Jesus Christ. Along with the boys entrusted to their care, they offer with
filial affection their efforts, solicitude, property and life, both in Europe
and in foreign lands, to Your Holiness should you see fit to avail yourself
of their services.
With supreme veneration and unswerving devotion they implore your
apostolic benediction. For the first time, and on behalf of all the Salesians,
25Rev. G. Bosco, II piu be! jiore de! Collegio Apostolico [The Fairest Flower of the
Apostolic College], pp. 57f, Torino, Tipografia Salesiana. 1878. [Author]
26Leo XII was Pope from 1823 to 1829. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the undersigned has the inestimable honor of prostrating himself at the feet
of Your Holiness.
Your most affectionately and devotedly,
Fr. John Bosco,
Rector Major of the Salesian Congregation
Leo XIII granted his first public audience on Saturday, February
23, to a large group of French pilgrims who came to pray at the
tomb of Pius IX and offer their homage to his successor. They were
received in the west wing of the second floor loge. A vast number of
people, including Don Bosco and his secretary, had been admitted
to the papal antechambers to see the Holy Father as he made his
way to the audience hall.
The Pope and his retinue emerged from the apartment of the
secretary of state. When His Holiness passed by Don Bosco,
Monsignor Cafaldi, temporary chamberlain and papal master of
ceremonies, said to him: "I wonder if Your Holiness already knows
Don Bosco." "Who does not know Don Bosco?" the Pope
answered. "He is known everywhere for his zeal." Then, turning to
Don Bosco, he added: "I hear that you are thinking of opening a
house here in Rome." "That depends on Your Holiness," Don
Bosco said. "Of course, of course," the Holy Father replied. In a
few words, Don Bosco presented the homage of the whole Salesian
Congregation and requested a special blessing for everyone.
The new Pope may well have first met Don Bosco's Salesians at
Ariccia during the summer of 1877. One day, at about four in the
afternoon, a gaunt and pale-faced prelate, readily recognized as
Cardinal Pecci, a regular vacationer in that area, knocked at the
very simple Salesian residence. What an honor and joy, but at the
same time what an embarrassment for the Salesians! "My dear
Salesians," the cardinal kindly said, "I am terribly thirsty! Please
give me some water." They had no soft drinks at all, just cold water
and a little sugar. After quenching his thirst, the cardinal asked
some information about the house and then left, expressing his
thanks.
Despite his gracious words at that general audience, it is certain
that in the early days of his pontificate Leo XIII was quite set
against Don Bosco-so much so, in fact, that he refused to grant
him a private audience. Bishop Manacorda of Fossano called on

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the Pope several times to pay his respects and also to sound him
out, but no sooner would he mention Don Bosco than the Pope
would change the subject and extol [Father Joseph] Cottolengo,27
adding that he truly was a saint. The bishop wouid then remark that
holiness could manifest itself in different ways according to the
persons and the mission entrusted to them: in some, the gift of
efficacy of speech, in others knowledge, heroic penance, contempt
of riches and so on. Father Cottolengo, for instance, had
distinguished himself by his utter abandon to Divine Providence,
whereas Don Bosco did all he could to accomplish his goals while
entrusting himself blindly to God's providence. In conclusion, it did
take some time to erase the prejudices which, doubtless, other
people had sown in the Pope's mind, but, at last, this was achieved.
The truth will out.
The sharp eye of Leo XIII could not but read between the lines
of a letter which Don Bosco sent to him as a sequence to his first
message of homage. Father John Turchi, a former Salesian pupil
who tutored the children of Rome's Count Mirafiori, testified to
this. One evening, when calling on Don Bosco to take a brief stroll
with him, the count found him intent on finishing a lengthy letter of
several pages. With his customary familiarity to former pupils, Don
Bosco told him, "Let me finish this letter to the Pope. It's about de
modo tenendi [what course to follow] at the present time."
Father Turchi, however, never knew whether this letter was
addressed directly to the Pope or to a commission of cardinals. The
letter must still exist somewhere. Among the copies which Father
Berto made of Don Bosco's several manuscripts, one seems to be a
summary of this very long letter mentioned by Father Turchi.
Although we cannot assert that Don Bosco, acting under superior
orders, submitted a lengthy report to a commission of cardinals
concerning the matters summarily listed in Don Bosco's manuscript,
this is what it said:
A lowly servant of God, who at times called the attention of our Holy
Father, Pius IX, to matters which he judged to have come from the Lord,
27In 1832 Father Cottolengo opened La Piccola Casa della Divina Provvidenza in Turin,
a vast institution which at the present time shelters over seven thousand patients. Father
Cottolengo died in 1842 and was declared a saint in 1934. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
now humbly but literally informs His Holiness, Leo XIII, on matters
which seem to be of no slight importance to the Church.28
Preamble of Things Most Necessary for the Church
A voice says:
"They seek to scatter the stones of the sanctuary, to demolish the wall
and the rampart and thus create confusion in the city and in the house of
Sion. They shall not succeed, but they will do much harm.
"The Church's supreme ruler on earth must take action and repair the
damage wrought by the enemy. This evil stems from the scarcity of
evangelical workers. It is hard to find Levites in the midst of comfort; they
must be sought without delay among farmers and workmen, irrespective of
age and status. They should be gathered together and trained until they
can bear the fruit the nations are awaiting. All effort and sacrifice toward
this end is always inadequate to the evil which can be prevented and the
good which can be accomplished.
"The religious who now are scattered should be reunited; if they cannot
form ten communities, let them strive to form even one and faithfully
observe their rules. The laity, drawn by the light of religious observance,
will join the children of prayer and meditation.
"Our times need new religious congregations. By their steadfast faith
and undertakings they must wage war on the idea that human beings are
only matter. Worldly-minded people despise those who pray and
meditate, but they shall have to believe what they see. These new
congregations need assistance, support, and the good will of those who
have been chosen by the Holy Spirit to guide and rule God's Church.
"Therefore let it be borne in mind that evangelical workers for home and
foreign missions will be obtained by promoting and fostering priestly
vocations, by bringing together the scattered members of religious orders
and restoring the observance of their rule, and, finally, by helping,
encouraging and guiding the new congregations."
In a third letter Don Bosco petitioned the Holy Father to
approve a formula he had composed for the blessing of Mary, Help
of Christians. Although he had done this when he was still in Rome,
the dateline of the petition was "Turin, March 10, 1878."29 It was
approved on May 18 by the Sacred Congregation of Rites, although
28Here Father Berto later added the following remark: "This lowly servant of God is none
other than Don Bosco, who wrote this summary in his own hand. I copied it and had it
delivered to Cardinal Bartolini so that it could be given to the Holy Father shortly after his
election while Don Bosco was still in Rome." [Author]
29This paragraph is a condensation. [Editor]

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the rescript was not received until late in December. This is the
formula now [1932] found in the appendix of the Roman Ritual.
Don Bosco tried to reach the new Pope through letters, since
then and there he had no way of obtaining an audience. Some
feared that he might reopen the subject of the Conceptionists.
Others thought that he sought to win the Pope to his side in his
dispute with Archbishop Gastaldi, all the more so when the latter
unexpectedly showed up in Rome on February 28 with his
secretary, Father Maffei. They were guests of the Rosminians, with
whom a dear friend of Gastaldi, Cardinal Hoenlohe, also resided.
Monsignor Macchi, the former papal chamberlain reconfirmed in
office, sided with both of them [against Don Bosco]. Of all people,
this monsignor had no reason at all to oppose Don Bosco; rather he
owed him an obligation because in 1867 Don Bosco, impressed by
his courteous manners, had won him the favor of Pius IX, who had
not been kindly disposed toward him. It was only after he had
paved the way for his Vatican career that Don Bosco became aware
of his true character, and then it was too late, and he had to suffer
the consequences of his own influential recommendation.
A rather revealing incident occurred during Don Bosco's stay in
Rome. Monsignor Macchi was doing his utmost to avoid him. One
morning Don Bosco went to celebrate Mass in the convent of Tor
de' Specchi. While he was at the altar, the papal chamberlain
arrived at the convent. Without saying a word about the
monsignor's presence, the mother superior invited Don Bosco to
have a cup of coffee and he obliged. The monsignor, in turn, had no
idea that Don Bosco was there. When they came face to face, Don
Bosco was astonished, but the other managed to assume a
nonchalant air. He had two elegant, somewhat impudent young
Swiss ladies with him. As soon as he saw Don Bosco, the
monsignor, nodding toward them, remarked, "What pretty girls
God made!" Don Bosco remained silent. Unabashed, the other
went on, "What do you think of these young ladies?"
"I am not a connoisseur and don't know what to say," Don
Bosco replied, "but I do not think that such manner of talk befits a
priest."
"Well, if all priests were like you, things would be much better!"
the other exclaimed ironically.
"Do not say if they were like me, but rather if they were as Our
Lord would have them be," Don Bosco corrected him.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Interrupting this unpleasant exchange, the mother superior asked
the monsignor, "When can you get Don Bosco an audience with
the Holy Father?"
"Well," he replied, "the Holy Father has so many things to do
that he can't very well see Don Bosco now, but we shall see...."
"Oh! We have already had four audiences with the Holy Father
this month!" the two young women boasted.
Upon hearing this, Don Bosco could not refrain from saying,
"You have been received by the Holy Father four times in one
month, and I have been waiting several months with so many things
to attend to, and I still cannot get an audience with the Pope and
return to Turin."
Monsignor Macchi then repeated that he would try and kept up
his compliments to the young ladies. In disgust Don Bosco rose to
his feet and walked out, remarking to the mother superior who
followed him, "I never thought you would spring this kind of a
surprise on me."
"Forgive me, Don Bosco. I did it only so that you could meet the
monsignor and ask him personally for an audience."
"Well, do me the favor of seeing to it that I never meet him
again."
During the month of February Don Bosco gave an example of
Christian charity and unselfishness which stirred the admiration of
all who came to know of it. On March 1 Anthony Francis Sertorio
of Pieve di Teco, a very close friend of his, died in Rome. Don
Bosco stayed by his side almost constantly during the last two days
and was with him when he breathed his last in a third-floor
apartment where he lived. He had once loaned Don Bosco forty
thousand lire at 5~% interest. No document other than a simple
receipt on a scrap of paper existed to prove the dead man's credit.
There had been some hope that, having no direct heirs, the kind
gentleman would donate this sum to the Oratory-a possibility he
had several times mentioned. However, he was the kind that keep
putting things off, and he never got around to drawing up a will. In
his illness he asked that Don Bosco visit him. Don Bosco obliged
and found him living alone with a maid servant, while all his
relatives resided in Liguria. None of them came to see him. Don
Bosco called on him daily for a full two weeks, and was, so to
speak, master of the house. His friend made no reference to the

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forty thousand lire loan, nor did Don Bosco remind him of his
promise lest he upset him, and so the patient died without canceling
the debt. After the man's death, Don Bosco immediately wrote to
Father Rua to get together forty thousand lire to pay the loan.
Some time later, Father Rua informed Father Cerruti, director of
our school at Alassio, that the attorney's two brothers would be
calling on him to discuss the repayment of their diseased brother's
loan. Residing at Oneglia, no sooner did they hear that he had died
intestate than they rushed to Rome to make an inventory of his
belongings. They found Don Bosco's receipt and immediately went
to Alassio to see Father Cerruti. One brother, an architect and an
irreligious man, deeply moved by Don Bosco's honesty, told Father
Cerruti personally, "Nowadays honesty can be found only among
priests. When I heard that Don Bosco had been at my dead
brother's home alone as lord and master, with no witnesses, owing
him forty thousand lire, I said to myself: How is this? He could
easily have destroyed that receipt in a matter ofseconds, and yet
he did not do so and honors a heavy obligation. Don Bosco truly
is a thoroughly honest man; it would be hard to find another like
him. In 1878 Don Bosco was still the same person he had been
when, as a young boy in 1829, he could have taken the money
which Father Calosso had left him, without the deceased's relatives
being any wiser for it, and he did not.
This is what happened. When the dead man's brothers came to
Rome, Don Bosco told them that he was truly indebted to them and
asked if they were willing to donate that money for his boys. The
two Sertorio brothers replied that they needed it, and the architect
acted in concert with Father Cerruti on transferring the money with
° the least possible expense to Don Bosco in notary fees and
government taxes.3 From then on the architect never stopped
praising Don Bosco, becoming far more well disposed toward
priests in general than he had ever been.
Two days after the attorney's death, Don Bosco attended the
magnificent ceremony of the papal coronation in St. Peter's, where
he was able to watch at close range the entire sacred rite as
Cardinal Oreglia's attendant. Nevertheless, gaining access to the
Pope constantly weighed on his mind, and he grew even more
30This sentence is a condensation. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
concerned the following day when he read in the Turin newspapers
that a serious, totally unforeseen setback had struck his plans for
building the Church of St. John the Evangelist, as we shall soon
narrate. Tired of waiting for an answer to his request for an
audience with the Pope, he decided to complain to Cardinal
Oreglia. The latter knew of the Pope's desire to talk with Don
Bosco and promised to take action, but it was no easy task even for
this influential cardinal. Nevertheless, after several unpleasant
incidents better left unmentioned, he finally succeeded. On
March 14, Monsignor Macchi, the papal chamberlain, sent him
Don Bosco's ticket for a private audience at six-thirty on the
evening of March 16. Don Bosco arrived at the Vatican punctually
but had to wait nearly an hour before he was ushered in. He entered
the chambers of Leo XIII at seven-thirty with an eight-point
memorandum31 and emerged at eight-thirty. He also handed the
Pope a petition for the appointment of Cardinal Oreglia as
protector of the Salesian Congregation.32
Since this was his first audience with Leo XIII, who was very
gracious toward him, the event seemed so important to Don Bosco
that he felt he had to write a detailed account of it. We reproduce it
here in its entirety.
I am committing to paper the recollections of my first private audience
with Pope Leo XIII so that the very important matters we discussed may
not be forgotten, but may serve as guidelines to the Salesians.
1. First we talked about the Church of St. John the Evangelist [in
Turin], the Salesian house and church at Ventimiglia, and our work at La
Spezia. I told him that these foundations had been zealously promoted by
Pius IX, especially because they benefited the young by stemming the
influence of Protestantism which practically controlled those areas
through kindergartens, hostels and churches.
"I can only value and support such institutions," the Holy Father
commented. "Nowadays everyone must earnestly strive to combat error
or at least lessen its consequences. This can be achieved by such
charitable institutions. Two banners are raised: one symbolizes the
Church militant, revealing to the world its existence and its true,
unfaltering doctrine. If heresy cannot be extirpated despite the efforts of
31Qmitted here, but described in a pro memoria in the next pages. [Editor]
32This sentence is a condensation. [Editor]

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the faithful, let its pernicious consequences be lessened by safeguarding
children from the poison they are offered by the bait offood and education.
Oh, how well-deserving are those devout, faithful souls who use their
wealth to support such charitable undertakings. I regret that the present
straitened circumstances of the Holy See rule out any large-scale
contribution, but I will do all I can, morally and materially."
2. Then, 1 humbly begged him to permit us to enroll him among the
Salesian cooperators as Pius IX and several cardinals had done. He asked
me for more information, but as soon as I told him that it was an
association promoted by Pius IX for the purpose of fostering Christian
morals, especially among homeless and neglected children, he interrupted
me, saying, "That will do! As of now I am not only a cooperator, but an
active worker both as Pontiff and as an ordinary member of the Church. I
will readily support all institutions working for the well-being of society,
particularly those which care for derelict children. I am convinced that
there is no more meritorious undertaking than turning juvenile offenders
into upright citizens and good Christians.
"Not long ago, passing through a neighborhood known as the 'New
City,' I saw a large crowd of youngsters fighting and cursing. I spoke of it
with my predecessor Pius IX. A good-hearted man, he realized the need to
care for those unfortunate lads, but then and there it was impossible. Can
something be done now? Think it over, make plans, and together we shall
do what we can."
"Holy Father," I replied, "for many years it has been my hope to have a
few of my Salesians join forces with Rome's diocesan priests to care for
boys who are in moral straits, especially those who are from out of town.
What we badly need is a hostel, a festive oratory, and day and evening
classes for the poorest of them."
"How can we do this?" the Holy Father asked.
"I think we can go about it this way," I replied. "I will send Your
Holiness a memorandum outlining the need of such facilities and naming a
great benefactress, the duchess of Galliera. Your Holiness might then
recommend such an undertaking; in tum, I would ask Father Margotti33 to
call on this beneficent lady with me. Being a good Catholic, devoted to the
Holy See, she will hopefully support our plans."
"Very well," the Holy Father concluded, "do as you think best and I
will go along with it. However, get in touch with my cardinal vicar. Let
him or you report to me, and I shall spare no effort to achieve this goal for
God's greater glory and the welfare of souls."
3. I asked that a cardinal protector be appointed to act as our
33Editor and publisher of Unita Cattolica. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
spokesman to the Holy Father. At first it seemed as ifhe himself wished to
be our protector, but I pointed out that this cardinal would act as our
representative with the Pope on matters which we could not personally
discuss with the Holy See's congregations because of distance. Actually,
the Holy Father himself would be our real protector, while the cardinal
would manage our affairs with the Holy See. Hearing this explanation, he
concluded, "Then it's all right. I shall so inform the Sacred Congregation
of Bishops and Regulars." And so, His Eminence Cardinal Oreglia will
become the protector of our missions, the Salesian cooperators, the Sons
of Mary, the archconfraternity of Mary, Help of Christians, and the whole
Salesian Congregation in all matters which have to be cleared through the
Holy See.
4. We also talked about finalizing several affairs of our Congregation.
They have already been brought to the Sacred Congregation of Bishops
and Regulars, and in due time we shall receive an answer.
The Holy Father also spoke of our litigation with the archbishop of
Turin. He informed me that he is awaiting an official report from the
aforesaid congregation and that he has a plan which may hopefully be
acceptable to both parties.
5. I mentioned to the Pope a petition for honorific papal titles for two of
our benefactors, Chevalier [John] Frisetti and Architect [Emmanuel]
Campanella. The favor had been granted by Pius IX, but had been
blocked by his death. Pope Leo XIII read the memorandum in which I
renewed my petition; then he put it on his desk and assured me that it
would be granted.34
6. I then handed over to the Holy Father a letter with a hundred francs
from Miss Lorenzina Maze, and another with seventy francs from Father
[Maurice] Arpino. He was pleased. He would have liked to answer them
personally, but, unable to, he asked me to write them a note in his name
and assure them of his special blessing.
7. As I took my leave, I asked him for a message to us Salesians, our
pupils, Salesian cooperators, novices and missionaries.
"Tell your Salesians," he replied, "never to forget the great boon God
has conferred on them in calling them to a Congregation where they can do
so much good for themselves and their fellow men.
"The establishment of your Congregation, the pupils who receive a
Christian education in your several schools, the churches you have opened
to worship, the foreign missions which have already borne gratifying fruit,
and the fact that all this has been accomplished without material funds is a
clear proof of God's blessing. I believe that those who deny miracles
3 4The two gentlemen became Knights of St. Gregory the Great. The pertinent briefs were
issued by Cardinal Franchi, new secretary of state, on May 27. [Author]

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would have to say 'This is God's doing' if they tried to explain how a poor
priest could feed, house, and provide other necessities for twenty thousand
boys. The Salesians should be grateful to the Lord for His goodness and
show their gratitude by exactly observing their rules. Religious
constitutions help to promote and ensure Christian perfection, but no
matter how perfect they may be, they do not bestow that perfection on the
religious, who will attain perfection only by putting them into practice.
Tell your Salesians to study their rules and to strive to understand and
practice them in an exemplary manner. Thus, to their great astonishment,
they will see their numbers increase daily and they will save many souls.
Our merciful God will help and bless them in all their endeavors.
"As for the boys entrusted to you by Divine Providence, let them
bravely fight a formidable spiritual enemy-the fear of what people may
think. Teach them their faith; instruct them constantly on the authority of
the Holy See and of the Roman Pontiff, the center of all truth! May they
learn early in life to know and love Holy Mother Church, their infallible
teacher and anchor of salvation. Let them cling to her if they want to be
saved. I know that they are praying for me and that they are deeply loyal to
the Holy See. Thank them, and tell them that I love them and pray that
they may grow in age and in the holy fear of God to the credit of their
families and the glory of the Church.
"Tell the Salesian cooperators that they have a very vast field in which
they can do a lot of good work. Though they live in the world, they acquire
the same merits as those who live in a religious community, for in God's
eyes nothing is more meritorious than to cooperate in the salvation of
souls. The mission of the Salesian cooperators, therefore, is to sanctify
their own families by their good example, by carrying out their religious
duties, and by helping the Salesians in those things which have to be done
among the people but can better be achieved by the laity. Remind them of
the Gospel message that earthly riches are thorns, and that their
possessors must put them to good use, so that at the end of their lives the
thorns may tum into fragrant flowers for angels to weave into a glorious
heavenly crown.
"As for your novices, let me use the figure of a fenced-in garden rich in
exotic plants. How sad if the fence is thrown down, for thieves will rob the
fruits and damage the plants. These novices represent the hopes of the
Salesian Congregation; recommend to them seclusion and the virtues
which they should practice throughout their lifetime. Take good care of
their health, which is a very powerful means in benefiting themselves and
their fellow men. Remind them often of St. Jerome's wise words: 'Never
forget what you were when you lived in the world; never demand more
than you enjoyed or owned before becoming a religious.' Take stock ofthe

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
virtues they acquire, not of those they must still attain. The novice master
must be very strict on this point."
When the conversation turned to the missionaries, he asked how many
they were, where they worked and how many churches and houses they
had already opened. I told him we had twelve foundations, between
churches and houses, and sixty Salesian missionaries from Europe, one of
whom, in his great zeal, had died at his post. I also informed the Pope that
we had over thirty native novices35 so that, all told, there were a hundred
members between Salesians and postulants. Our boarding schools at
Colon, Buenos Aires, and San Nicolas de los Arroyos served as three
junior seminaries and would hopefully produce many evangelical workers.
"Deo gratias," the Pope exclaimed. "When speaking of missions and
missionaries, the Pontiff has to assume a special attitude, for the
missionary who offers his life for the faith is entitled to special
consideration. I think of missionaries as so many ambassadors of the
Church, sent forth to bring civilization and religion to far-off countries. It
is their duty to preserve the faith in countries already evangelized and to
spread it among savages. The toilsome journeys, privations and pains
which are necessarily their lot in various climates among ignorant and
sometimes dangerous foreigners and their discomforts in eating and
sleeping and in so many other ways demand our recognition and win for
missionaries the gratitude of the Church and of civil society. Thank them
in my name for the service they are rendering to the Church. Tell them I
love them, esteem them highly, and pray that God may keep them in His
grace, protecting them from moral perils and blessing their efforts.
"I bless them with all my heart. Do not forget to remind them to be
rigorously vigilant over themselves. What they teach others is very
helpful, but what they do in their exemplary lives must, like a beacon,
enlighten the minds and warm the hearts of all who see their work and
hearken to their words.
"In choosing missionaries, always give preference to those of proven
virtue. This is a must for Catholic missions. I realize that, in the midst of
their anguish, separated from their country, relatives and friends, they will
sometimes lose heart. Then they should recall that they came to those
distant lands to promote God's glory, and that a great reward awaits them
in heaven. Si delectat multitudo praemiorum, non deterreat magnitudo
laborum. Momentaneum est quod cruciat, aetemum est quod delectat.
[If the lavish rewards delight us, let not the many travails deter us.
Momentary are our tribulations, eternal our delights.]
"I bless you, your Congregation, your pupils, your benefactors, your
35Argentinian or Uruguayan adolescents or young adults who wished to become Salesian
priests or coadjutor brothers. [Author]

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cooperators, and the sick you have recommended to me. May God's
blessing, etc...."
We have absolutely no idea of many things which Don Bosco did
while in Rome. Some, for example his conference to the
cooperators, we shall describe later in a more suitable context;
others will be briefly touched upon in the next chapter, as we put to
good use the very few available bits of information.
Those three months in Rome were long engraved in Don Bosco's
mind. One February evening in 1879, while reminiscing with a few
confreres at Alassio about his many vicissitudes, he made them
realize how much he had suffered then because of obstructed
audiences, intercepted letters, secret and open opposition on
several sides, harsh and humiliating words.... He further recalled
the dream in which he had seen the Vatican devastated and prelates
dragged down the stairs, as though being punished for having failed
to listen to advice. He also revealed-with regret-that he had
destroyed his correspondence with his adversaries as they died, so
that about a third of the confidential information on his life was no
longer available.36 The vice-director, Louis Rocca, who heard it
all, could never forget the emotion and feeling with which Don
Bosco spoke. Contrariwise, Father [Francis] Cerruti, when
speaking of it, stated that he had not detected any excessive or
wrathful tone. But, suddenly, Don Bosco stopped talking, remained
pensive a moment, and then said in front of them all: "I have talked
too much." That same evening he made his confession to Father
Rocca.
36Don Bosco so believed, but that much less was lost is due to Father Berto, who
constantly retrieved the scraps of tom correspondence from the wastepaper basket and most
patiently pieced them together so that they could be read and he might copy the contents.
[Author]

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CHAPTER 15
Don Bosco 's Windup of Activities zn Rome
ON Sunday, March 17, Don Bosco was invited to dinner
at the Irish seminary where he had already often been hosted.
Other guests included Cardinal [Paul] Cullen, archbishop of
Dublin, Cardinal [Alexander] Franchi, the new secretary of state,
and Cardinal Falloux, a curial prelate. Toward the end of the
banquet, Cardinal [Henry Edward] Manning, archbishop of
Westminster, arrived and requested that Don Bosco see him the
following Thursday on some important matters. Don Bosco obliged
and spoke at length with the cardinal, who sought Don Bosco's
opinion on matters concerning relations between the Holy See and
the Italian government. All we know is that the topic had been
broached in several meetings of cardinals and that the Holy Father
had instructed Manning to seek Don Bosco's opinion on it. Those
early days of Leo's pontificate had been marked by much
passionate talk of a conciliation. Early in January, a landmark
book, II moderno dissidio de/la Chiesa e l1talia [The Present
Dissension Between the Church and Italy], by Father [Charles]
Curci, a former Jesuit, had been published, championing the
opinion that it was both necessary and possible to heal the breach
between the two. Some months earlier Cardinal Manning himself
had issued a pamphlet1 on the same topic, one whole chapter of
which contended that it was absurd to speculate on the likelihood of
an agreement. The two publications fueled the polemical contro-
versy and raised to fever pitch the people's expectation of what
Leo XIII would do concerning the Roman question. Don Bosco's
feelings on this burning problem had been no mystery to both
1The Independence of the Holy See, Fleury S. Kins & Co., London 1877. [Author]
390

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Pius IX and some leading figures in the Italian government.
Conciliation of Church and state in Italy "was truly uppermost in
his mind and heart-the mind and heart of a truly wise and faithful
servant who would never settle for a meaningless agreement, such
as many had long been attempting to achieve, only to create greater
confusion and misunderstanding. The conciliation Don Bosco
aimed at was one which would above all ensure the honor of both
God and Church and the welfare of souls." So proclaimed Pope
Pius XI in his solemn address of March 19, 1929, in the decree
approving Don Bosco's miracles, confirming that he himself had
heard these words from his lips some forty-six years earlier.
On St. Joseph's feast day, March 19, Don Bosco chanced to
come across a recent pamphlet by Monsignor [Louis] de Segur,
Tous !es huit jours [Every Week], and, liking it very much, he
immediately decided to have it translated into Italian and published
in one of the forthcoming issues ofLetture Cattoliche. The booklet,
treating of the fruitfulness of weekly Communion, was translated
and published in July 1878.2
On March 21, the feast of St. Benedict, Father Gregory
Palmieri, O.S.B. accompanied Don Bosco to the basilica of St.
Paul's Outside-the-Walls, a most delightful surprise for the
Benedictine monks and their superior, Abbot John Francis Zelli. It
was Don Bosco's first visit to that monastery and he shared their
festive dinner.3 In 1915 Father Palmieri still recalled how, after
dinner, during the customary withdrawing into the abbot's quarters
[for coffee], the conversation turned to Archbishop Gastaldi and
his opposition to Don Bosco. At a certain point Don Bosco
exclaimed, "And yet it was we who made him archbishop!" Father
Palmieri, who was also monastery librarian, invited Don Bosco to
visit the library. The first signature in the register of illustrious
visitors was that of Pius IX. Under the dateline of March 21, 1878,
Don Bosco wrote: Joannes Bosco, sacerdos, amico suo patri
Gregorio vita et gaudium [Best wishes for health and happiness
from Father John Bosco to his friend, Father Gregory]. At the age
of ninety, but still healthy and mentally alert, Father Gregory,
lovingly and reverently reminiscing about his friendship with our
2This paragraph is a condensation. [Editor]
asee pp. 9f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
founder, fondly repeated that Don Bosco's good wishes for him had
proved most effective. He always remained a benefactor of the
Salesian Congregation.
Having finally obtained a papal audience, Don Bosco hastened
to make his good-bye visits. On the evening of March 23 he and
Father Berto called on the cardinal vicar, who assured Don Bosco
that he would do his best to find a house for the Salesians in Rome.
Moments later he asked: "Do you hear confessions here in Rome?"
"Yes, if Your Eminence will allow me."
"Then hear my confession."
Don Bosco had received similar signs of trust from other
cardinals. Some not only recommended themselves to his prayers,
but also asked for his blessing. They liked, too, his respectful
frankness. When a cardinal would make it hard for him to obtain
favors he needed for the consolidation and works of his
Congregation, he would say, "I need your help in overcoming
obstacles, not in creating them. I would like you to fix your
consideration on the well-being and profit of the Church and of
souls, rather than my own."
On the eve of his departure from Rome, he expressed his views
on the war Turin was waging against him in a letter to Cardinal
Oreglia, whom he already considered protector of his Congregation,
as he had requested of the Holy Father.
Most Reverend Eminence:
Rome, March 25, 1878
I trust that Your Eminence, who has known and blessed our humble
Congregation from its beginning, will kindly advise me in my present
difficult position.
I trustingly appeal to your kindness because our beloved Holy Father
has graciously granted our wish as Salesians to have you appointed as our
protector. Your Eminence is well aware of the relentless harassment we
have borne for years from His Excellency the archbishop of Turin,
without our ever being able to discover the true reason for it. Matters have
deteriorated to such an extent that I have been threatened with automatic
suspension if even orally or in any other way, personally or through others,
I discuss with anybody things that might be unfavorable to the archbishop.
The only exceptions are the cardinal prefect of the Sacred Congregation of
Bishops and Regulars, the secretary of state and the Holy Father. This
severe order is still in force, even though the archbishop himself has

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published and continues to issue pastoral letters and pamphlets against us,
to which we have made no reply whatsoever, this being our policy and
your counsel. Furthermore, with no canonical formalities, Archbishop
Gastaldi has suspended several of our priests; those suspensions have
been in effect for the past six months and still are. He has also refused holy
orders to every Salesian cleric presented to him, with grave prejudice to
our houses in Europe and particularly our American missions, which
ceaselessly call on us for more workers, so that they may make headway
among the native tribes of the Pampas and Patagonia.
Having thus bound the Salesians hand and foot, the archbishop has
lodged charges of non-existent facts to the Holy See with the result that
the Sacred Congregation of Bishops and Regulars issued a written
reprimand to our poor Congregation.
In view of this situation (being unable to obtain any answer to my
request for instructions), I came to Rome and was assured of prompt
action by the Sacred Congregation of Bishops and Regulars. Unfortu-
nately, because of painful events which have recently upset the whole
Catholic world and the weak health of Your Eminence, after four months
of vain efforts I am now forced to return home, having achieved nothing,
and possibly having put myself into an even worse predicament than
before. The fact is that answers which could offer him quite a number of
pretexts for plaguing us further are now being readied to the archbishop's
queries. What could be worse? This Friday, instead of remedying the
situation, the Sacred Congregation of Bishops and Regulars will discuss
the confirmation of our privileges; rumors have it that it is unlikely for the
Holy Father to confirm all of them. This would indeed be very humiliating
for our Congregation, which was born in serious straits and which has thus
far been granted so few privileges in comparison with other Italian con-
gregations. It would be a severe blow to all Salesians if, notwithstanding
heroic personal and financial sacrifices to achieve their objective, they
should find themselves totally or partially deprived of the favors which the
kind-hearted Pius IX had granted them. The Salesian Congregation
obtained certain spiritual favors from several Roman congregations, but
very few privileges. It is a fact that all the religious institutes and
congregations which were definitively approved here in Italy have been
granted the communication of privileges.
So far, we Salesians have been unsuccessful in obtaining this signal
favor, which would have freed us from all the harassment to which we
have been and still are being subjected. Now, the material and spiritual
welfare of my boys (over twenty thousand as Your Eminence is well
aware) necessitates my departure from Rome. I would have liked to
discuss this painful situation in person, seeking counsel and guidance from

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Your Eminence whom I have always found to be a benevolent father, but,
unfortunately, during this period you have been troubled by endless
ailments which still cause you pain, and it was impossible for me to reach
you. I did think of presenting a formal report of our situation to the Holy
Father or to Cardinal F errieri himself, who has always been very gracious
toward me, but, as this would have necessitated bringing up delicate and, I
might add, risky matters, I did not care to take such a step without your
enlightened advice.
Should you suggest that I return home and keep my peace and wait for
time to set matters right, I shall accept your counsel with total submission,
but then I fear painful consequences and a serious drop in the morale of
poor Salesians. If Your Eminence finds my language seemingly
intemperate, please forgive this troubled soul of mine which, seeing these
happenings as a real obstruction to God's greater glory, cannot but feel
profound sorrow. I had an audience with the Holy Father and was quite
enchanted by his angel-like goodness; profound indeed was my
consolation. But in my present situation I am forced to acknowledge that
roses and thorns go together.
At this trying moment I commend myself to your kindly and holy
prayers, asking you to be a father to my poor Salesians, who have no other
goal than to work for the Church and the welfare of souls. In lasting
gratitude to Your Eminence, they will pray that God will preserve your
good health so that you may continue to labor for our holy faith.
Most devotedly yours,
Fr. John Bosco
We do not know if Archbishop Gastaldi's reasons to go to Rome
toward the end of February had anything to do with his conflict
with Don Bosco. Apart from that, he had some thirty litigations
with his priests pending before the Holy See's congregations and
had to answer the harsh criticism aroused by the way he had
conducted himself at the time of the deaths of Victor Emmanuel II
and Pope Pius IX. These were reasons enough for his trip to Rome.
Nevertheless, no sooner did he return to Turin than he wrote to
Father Tosa, O.P., consultor with the Sacred Congregation of
Bishops and Regulars, asking several questions concerning Don
Bosco. Apparently he had done something about this matter while
he was in Rome, but had not obtained a verdict. Most likely, his
letter was then prompted by his anxiety over the outcome of the

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case. Three months previously, Attorney Menghini had advised the
archbishop to write to Father Tosa:4
Don Bosco has now been in Rome for about a week. I can assure you
that the Very Reverend consultant Father Tosa, rector of the Pius
Seminary, has been informed of recent gossip and has received the
pertinent documentation. This morning Cardinal Ferrieri instructed me to
write to Your Excellency to assure you that nothing will be done without
first consulting you. This is in answer to your last letter addressed to him
personally. I'll do my best to keep Father Tosa thoroughly informed; it
might be wise for Your Excellency to write to him. Both you and Don
Bosco know through me that the last suits pending have been entrusted to
the aforesaid Father Tosa for his consultative judgment. I trust that this
information will be useful to Your Excellency and enable you to see how
fearlessly I strive to safeguard the interests of archepiscopal authority and
justice. Don Bosco is busy at work, but may it hearten you to know that
the Sacred Congregation of Bishops and Regulars is favorably disposed
toward you.
Luckily we have Father Tosa's reply to Archbishop Gastaldi.5 It
pinpoints the focus of the controversy so well and casts such vivid
light on its essential elements that, in the interest of history, we
bring it to our readers' attention.
Your Excellency:
Rome, March 28, 1878
I reply to your kind letter sent to me after your return to Turin. I am all
the more willing to fulfill this obligation of mine as I more firmly hope that
a clearer statement on some matters which you pointed out to me may help
me realize my ardent wish to see a lasting reconciliation between you and
the Salesian Congregation.
4Letter of December 29, 1877. The original is in the keeping of Father [Dominic}
Franchetti. We find no further indication of any personal or epistolary contacts between Don
Bosco and Attorney Menghini in 1878; his lawyer was then Father Constantine Leonori.
Good Monsignor [John Baptist} Fratejacci had died on September 3, 1877. "Unfortunately
Almighty God has deprived us of our good friend Fratejacci," Cardinal Consolini wrote on
October 30, 1877 to Don Bosco in reply to his letter of October 18. In that letter Don Bosco
had apparently mentioned the loss of the friendly monsignor, but we do not know its contents.
In a funeral oration of which we have the manuscript, Monsignor Cani declared: "His death
was lamented by everyone, especially by his friends, the oppressed, the orphaned, and the
poor." [Author]
5 The original is in the possession of Father Franchetti. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
First, I will not disguise my astonishment at Your Excellency's
assertion that Don Bosco's Congregation has not yet produced
documentary proof of its exemption from episcopal jurisdiction. This
means that certain documents which I distinctly recall having seen among
the papers sent to me in December by the Sacred Congregation of Bishops
and Regulars were never handed over to Your Excellency; I have returned
those documents to the Sacred Congregation in January of this year. True,
no brief was issued by the Holy See to confirm the exemption [of the
Salesian Congregation], as has been done for other religious institutes
approved in this century, and all the privileges usually granted to approved
congregations have not, as yet, to my knowledge, been extended to the
Salesians. Nevertheless, the Salesian Congregation and its constitutions
were definitively approved by a decree of the Sacred Congregation of
Bishops and Regulars in 1874. In a formal reply to certain queries
submitted by Your Excellency, I believe, concerning the extent to which
the Salesian Congregation was exempt from the ordinary's authority and
jurisdiction in virtue of that decree, the Sacred Congregation of Bishops
and Regulars informed you that the same Congregation was indeed
exempt from the inspection and jurisdiction of any bishop in whatever
concerned its internal life and government, without prejudice, however, to
the ordinary's rights in other matters. Indeed, since 1874 the Salesian
Congregation has enjoyed the first and main exemption proper to religious
orders and congregations approved by the Holy See-namely, immunity
from episcopal visitation and jurisdiction as regards the internal regimen,
for which they depend directly on the Holy See. It is, therefore, not
surprising that the Holy See's directory published in Rome at the
beginning of this year registers the Salesian Congregation as one of those
approved by and directly subject to the Holy See. On page 460, after
listing the Doctrinarians, the Oblates of Mary, the Institute of Charity,
etc., the last entry reads: "The Congregation of Salesian Fathers: Father
John Bosco, Superior General; Father Michael Rua, Procurator
General."
In view of this, therefore, it is quite clear that your Excellency's belief
that the Salesian Congregation is not yet fully exempt from episcopal
jurisdiction can give rise to countless unpleasant misunderstandings. As
for the other questions raised in your letter, I fully agree with Your
Excellency that, without a special privilege, no religious order or
congregation may accept a novice without his ordinary's testimonials as
prescribed by the decrees of Pius IX. But an ordinary may not deny such
testimonials to deserving applicants who wish to enter any approved order
or congregation, even of simple vows, as declared by the Sacred
Congregation of Bishops and Regulars. In this the Holy See still follows,

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as it was wont to do prior to the aforecited decrees, the practice so
scholarly expounded by Benedict XIV in his apostolic letter Ex quo
dilectus of January 14, 1747, in which the great Pontiff lucidly explained
to the learned and illustrious Cardinal Qtiirini, bishop of Brescia, that
canon law did not permit him either to order back to his diocese or to take
other action against the elderly, exemplary and most charitable
archdeacon of his cathedral who, without the cardinal's knowledge or
consent, had suddenly gone to Bologna to become a Jesuit. In view of that,
the Congregation [of Bishops and Regulars] ruled that the lack of
episcopal testimonials made the admission and profession of novices
illicit, but not invalid. Consequently when it happened that some bishop,
without citing any reasons, refused to grant testimonials to a candidate of
proven virtue, canonically qualified and sufficiently well known to the
religious superior, I was assured that the Sacred Congregation ruled that
such a candidate was to be allowed to enter the order or congregation of
his choice, just as if the necessary testimonials had been regularly issued
by his ordinary. In a word, the Holy See steadfastly upholds the principle
that anyone-cleric or layman, priest or no priest, who feels he is called by
God-must be left free to choose a life which is not only more conducive
to perfection, but, as Benedict XIV aptly observed, much safer as well.
Here it might not be amiss to point out that if a priest who is reliably
known to be upright and free of any censure in his own diocese applies to a
religious superior for admission to an order or congregation approved by
the Holy See, there is no Church law, ancient or recent, forbidding that
superior to accept him at least as a postulant, if not as a novice, until a
reply to the request for testimonials has been received from the postulant's
ordinary.
As to the most regrettable incident of Sunday, August 26, of the last
year, I hope Your Excellency will allow me to say that the monitum in the
diocesan calendar (questionably restated by your secretary in a letter
addressed to the superior of the Salesian house in Turin) was so absolutely
worded, both in the original Latin and in the Italian version, that at first
sight it did indeed give the impression that it was your intent that no
religious priests, particularly no Salesian priests, should be permitted to
celebrate Mass in other than their own churches, without Your
Excellency's explicit license. I willingly refrain from any observation of
this monitum, for this deplorable incident is certainly included by Your
Excellency in your declaration to forgive everything. In fact, if I
accurately recall, in your letter of December 27 to the Sacred
Congregation of Bishops and Regulars, you not only consented, but
entreated the Sacred Congregation of Bishops and Regulars to drop
proceedings, once peaceful relations could be assured in the future. I did

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
not know then, nor do I know now, what action the aforesaid Congregation
took or may intend to take on the matter. I can, however, assure Your
Excellency that in your suggestion and plea I detected and still detect the
wisest, most effective and charitable way to end immediately a
controversy which has done no good in the past, nor gives any hope for
better results in the future, either for Your Excellency, your diocese or the
Salesian Congregation.
Your Excellency will forgive the freedom with which I have ventured to
tell you the impression made on me by my reading and my impartial study
of the documents pertinent to this controversy. I beg you to attribute it to
no other reason than my intense interest and desire that you be tranquil
and fully at ease in the government of the illustrious diocese God has
entrusted to your care. With the deepest veneration, I am,
Yours most devotedly,
Friar G. Tom. Tosa, O.P.
A marginal note in the archbishop's own hand on the original
letter reads: "Father Tosa of Rome: he, too, a friar, champion of all
friars' privileges." Alongside this note, his secretary Canon Chiuso
added his own comment in pencil: "Friar."
Don Bosco left Rome at two-thirty on the afternoon of March 26,
after a stay of three months and three days. He was met at
Sampierdarena by all the members of the superior chapter. He had
summoned them there to give the last touches to the deliberations
of the general chapter and discuss other business because he had to
continue his journey to France before returning to Turin. While at
Rome he had again petitioned the Pope to confer papal honors on
Mr. [Emmanuel] Campanella and Mr. [John] Frisetti, both well
deserving of the St. Vincent de Paul,.s Hospice, but then and there
he did not succeed in obtaining the pertinent documents, as he had
wished. Later on, he renewed his petition, addressing it to Cardinal
Franchi,6 secretary of state, who granted his request with a rescript
dated May 27, 1878.
We will now turn our attention retrospectively to Oratory events
which happened during Don Bosco's absence. In all truth, he
always did his utmost to make his absences as unnoticeable as
possible. In all his travels he always thought of everyone and
6The cardinal died on July 31, 1878, after barely six months in office, and was succeeded
by Cardinal Nina. [Author]

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everything, the chronicle states. As a matter of fact, he very often
wrote to Father Rua from Rome, giving him messages for everyone
at the Oratory: notes to the boys, especially to the upperclassmen,
who were extremely pleased, and news items to the students and to
the artisans, asking for prayers and Communions for his particular
intentions. In short, never a day went by [at the Oratory] without
there being some reason for speaking of Don Bosco. As soon as he
heard of Pius IX's serious illness, he telegraphed the Oratory and
other Salesian schools to request extraordinary prayers for the
Pope. "Oh, what a shock the news of Pius IX's death was for the
Oratory!" wrote the chronicler.
Financial straits kept increasing with no relief in sight; overdue
bills poured in and the bursar had to cudgel his brains to evade
embarrassment. Recalling those trying times, it is impossible to
overlook the intervention of Divine Providence in bringing together
Don Bosco and the wonderful Father Rua who, by faithfully
following his superior's instructions and imbuing himself with his
spirit, managed to work his way out of awkward situations without
alerting anyone in the house to those difficulties. Then there was
the typhoid epidemic which forced some two hundred boys to go
home and claimed fifteen victims, five of them at the Oratory. Even
then, Father Rua admirably handled himself to save the community
from panic. Don Bosco was informed somewhat belatedly, for
everyone hoped that the epidemic would pass quickly and no one
wanted to add to his worries. He ordered special prayers, which
were efficacious; at the end of the two weeks he had set for
particular prayers, the epidemic claimed no more victims.
During Don Bosco's absence the Oratory was honored by the
visit of Bishop [Cajetan] Alimonda, recently installed in the see of
Albenga. That day he first visited our college at Valsalice with
Father Margotti. The Oratory was prepared to give him a solemn
reception, but since his visit to Valsalice lasted longer than
expected, he arrived at the Oratory while the community was
attending the solemn funeral Mass of Count Louis Giriodi of
Monasterolo. In 1850, when Archbishop [Louis] Fransoni7 had
been arrested, this Piedmontese gentleman had been a member of
the Court of Appeals, but he elected to resign sooner than sit in
7 See the Index of Volume IV under "Fransoni, Louis." [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
judgment over such an illustrious defendant, and consequently he
forfeited his judicial career. He then continued to serve his country
with works of mercy. Don Bosco was one of those who greatly
benefited from his bounty. Bishop Alimonda inspected the Oratory
workshops and then entered the church as the boys were singing the
Dies irae. Sensitive to beauty of any kind, he was enraptured and
left the Oratory visibly enthused. He was to return five years later
as archbishop of Turin and as a comforting angel to Don Bosco,
who, by then, was worn out more by travail than by age.
On the first Thursday of Lent, March 17, a solemn funeral Mass
was held at the Oratory for the repose of the soul of Pius IX. A
majestic catafalque was erected almost to the very base of the
dome; the decorations and singing were such as befitted the
greatness of the deceased and the Salesians' gratitude. Beautifully
engraved inscriptions praising the lamented Pontiff hung from the
catafalque and graced the church's main entrance. Days later, the
Oratory choir went to Oneglia for the month's mind Mass of Pius
IX, where they again met Bishop Alimonda, pontificating prelate
who delivered the eulogy. From there the choir went on to Alassio,
Fossano, Alba, Cuneo, and elsewhere in response to the invitation
of the respective bishops.
We shall close this chapter, as is our wont, with [some of] the
other letters sent by Don Bosco from Rome. Since their large
number would encumber our narration, we refer our readers to the
last chapter of this volume. They tell us of incidents and events as
still uncorroborated by further evidence: e.g., Don Bosco's visit to
the Salesians at Albany and Ariccia in January and to those at
Magliano in February, the government's violation of his mailing
privileges, and a few other matters. Generally speaking, anyone
eager to understand Don Bosco more thoroughly had best read his
collected correspondence. 8
During the last weeks of his stay in Rome, Don Bosco planned a
publication which could not possibly have been more timely and
useful. He decided to compile a booklet in simple, popular style,
which would instruct the faithful on papal elections and, by
introducing them in a dignified manner to Leo XIII, would help
8 See Rev. Eugenio Ceria, Epistolario di San Giovanni Bosco, Volumes I through IV,
Societa Editrice Intemazionale, Torino, 1955-1959. [Editor]

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keep alive the memory of that happy event whose echoes resounded
through the world. To conceive a plan and to carry it out were one
and the same thing for Don Bosco, and so he instantly set about
putting his idea into effect. His own Preface tells us better than
anyone else what prompted him to compile that booklet. It reads:
A papal election is a most significant event for all Catholics. Through it
bishops acquire their supreme leader and ruler, the vast family of the
faithful once more has a father, and the whole Catholic world witnesses an
event which testifies to the uninterrupted succession of the Roman Pontiff
from St. Peter to our present Leo XIII. Were one to ask from whom the
present Pontiff received the authority which is his, the truths which he
teaches, the faith which he champions, the reply is that he received it from
his predecessor Pius IX, who in turn acquired it from his predecessor, and
so back through the ages, until we come to the Prince of Apostles, who
was appointed supreme ruler of the Church, shepherd of all shepherds, by
Jesus Christ Himself.
All Catholics would be thrilled to witness personally, observe and take
note of every detail of such a solemn and important event, but since only
very few can possibly do so, I believe I am doing something pleasing to all
by thoroughly recounting this extraordinary event. Those who were
present can refresh their memory, and all others will at least be able to see
it in their mind's eye. All the more gladly do I write because I narrate what
I myself witnessed.
After describing events which preceded and accompanied the election
of Leo XIII, I will include in an Appendix the outstanding features of his
pontificate and a brief biography of each of the cardinals attending the
conclave.9
To avoid repeatedly referring to my sources, I shall state here and now
that they are [renowned Church historians and archaeologists] such as
[Anthony] Pagi [O.F.M.], Navaes, Giaconio, [Caesar] Baronio [C. Or.],
[Stephen] Morcelli [S.J.], and others. Anyone desiring more details on
some topics might consult Moroni's Enciclopedia dell'Ecclesiastico [The
Ecclesiastical Encyclopedia], and other contemporary publications. I
shall endeavor to cite my sources and illustrate the sacred functions with
pertinent detail and explanation.
May God bless and keep us faithful to the infallible voice of the
9Don Bosco included also the biographies of two cardinals who could not take part in the
conclave: Cardinal Goffredo Brossais St. Marc, archbishop of Rennes, because of fatal
illness, and Cardinal John McCloskey, archbishop of New York, because of distance.
[Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Supreme Ruler of the Church, whom Jesus Christ shall assist forever and
ever.
Don Bosco gave the booklet a delightful title: Loveliest Flower of
the Apostolic College. It had three parts: Part 1 contained historical,
canonical and liturgical information on conclaves, an account of
Pius IX's death and funeral, and a detailed record of Leo XIII's
election and subsequent solemnities; Part II offered with utmost
simplicity a profile of the new Pope from childhood through his
election; Part III contained biographical sketches of sixty-three
cardinals, two of whom had been unable to join in the balloting.
Father [John] Bonetti collaborated with Don Bosco in compiling
Leo XIII's biography.10
Don Bosco took the cardinals' biographies from L 'Unita
Cattolica, in which they had appeared at brief intervals between
February 14 and June 29. He did not quote them verbatim; twelve
of them he touched up to eliminate whatever savored of political
acrimony. 11
He sent a complimentary copy of this booklet, handsomely
bound, to each cardinal and to several other curia prelates. First of
all, he presented one to the Holy Father with a covering letter,
assuring him of the devotion, gratitude and veneration of all the
Salesians. 12
As was customary, he received an acknowledgment from
Cardinal Nina through the Secretariat of State. Among other
things, the reply stated that the Holy Father "saw in that booklet a
new proof of his zeal for the welfare of souls, and of his filial
devotion to the Holy See." Prior to receiving it, Don Bosco had
learned from a reliable source that the Pope placed the booklet on
his desk, remarking to the bearer, "I mean to read it."
Don Bosco had sent the booklet to the Holy Father for a special
reason: he wanted the Pope to see how enthusiastically the
Salesians worked, how deeply attached they were to the Holy See,
and how zealously they strove to instill in others respect and love
for Christ's Vicar. He felt that he had attained his goal and was in a
10This sentence is a condensation. [Editor]
11This sentence is a condensation. [Editor]
12This paragraph is a condensation. [Editor]

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Don Bosco 's Windup of Activities in Rome
403
holy way pleased. 13 He also sent a covering letter14 to the cardinals
to go with the booklet.
Letters of thanks which Don Bosco received from Italy and
abroad showed him how welcome his gift had been. Outstanding in
their praise were Cardinal [Dominic] Serafini, Cardinal Louis
Marchese of Canossa, Cardinal [John] Antonucci, Cardinal
[Dominic] Consolini, Cardinal [Thomas] Martinelli, and Cardinal
[Aeneas] Sbarretti. 15 Only in Cardinal [Louis] Oreglia's letter do
we find two sentences which must surely have pierced Don Bosco's
heart like thorns. After giving the reasons for his belated thanks, the
cardinal went on: "I sympathize with you for your difficult position,
but I cannot beguile you by promising an early solution. The policy
of no longer granting the communication of privileges to any
congregation is now in force; under these circumstances would it be
wise to hope for Cardinal F errieri to make an exception just for
you?" This was the cardinal's reply to Don Bosco's request that he
support his petition for the privileges which he had submitted to
Leo XIII toward the end of October through Monsignor [Gabriel]
Boccali, the Pope's personal secretary.16
The booklet, which was published in September in Letture
Cattoliche Nos. 309-310, contained also a brief review of Leo
XIII's main accomplishments up to the end of August. It ended
with the following address to Catholics by Don Bosco:
These achievements and many others which we pass over for brevity's
sake rightly prompt us to look to Leo XIII as a dawn heralding great
triumphs for the Catholic Church. It is our duty to help him with our
prayers, our obedience to our shepherds and our truly Christian conduct.
Let us get down to business, let each one in his own sphere of action
promote and restore good morals and family religious practices, let each of
us banish sin from our lives and from those dear to us, and before long the
Lord's day will dawn.
13Chronicle of Father Barberis, December 1, 1878. [Author]
140mitted in this edition. [Editor]
15This sentence is a condensation. [Editor]
16We do not have the letter which Don Bosco wrote to the cardinal on this matter on
November 19, 1878. On October 26 Monsignor Boccali wrote to Don Bosco: "I have given
to the Holy Father your petition regarding the communication of privileges for your
Congregation." [Authorl

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CHAPTER 16
Don Rosco's Second Journey to France
and Illness on His Return Trip
DoN Bosco's travel plans included a trip to France
once he left Rome. He was to visit our house at Nice and then
proceed to Marseille, where Canon [Clement] Guiol had long
expected him. From there he would go on to Frejus to see the
bishop or his representatives about opening two houses there.
He prepared his visit to Nice long in advance. First he gave
thought to the sermons de charite [charity appeals] which were
drawing the French in large numbers. Recalling the excellent moral
and financial results produced by the appeal of Bishop [Gaspard]
Mermillod1 [ of Geneva], he turned to another illustrious prelate
highly renowned in France and elsewhere-Bishop [Felix]
Dupanloup of Orleans. They knew each other. Don Bosco had first
seen him in Rome at the Vatican Council, without, however,
making his acquaintance. On May 1, 1877, when the bishop
stopped off at Turin as Archbishop Gastaldi's guest, Don Bosco
was asked to have dinner with the French prelate, who had
expressed a wish to meet him. It was on that occasion that they
may have come to an understanding concerning Nice, and Don
Bosco was given a formal promise to which he referred in a letter.
Be this as it may, he several times renewed his invitation to the
bishop from Rome once he felt that he would have time to attend to
this matter. Furthermore, Don Bosco was also seriously considering
proposals to open new foundations in France. The following letter
to Father Ronchail is not dated, but its contents show that it may
have been written in mid-January 1878.
1See Vol. XII, pp. 90f. [Editor]
404

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Dearest Father Ronchail:
1. I am awaiting Bishop Dupanloup's reply, so as to settle the matter
of our sermon de charite.
2. The regulation handbook for the house at Cannes is out of the
question. We must have a clear-cut agreement. Unless we are absolutely
free and independent, it is better to suspend all negotiations and move on
to St. Cyr or Marseille.
3. Tell our dear boys that I'm sorry I do not have time to write to each
of them, but I thank them for their good wishes, which I shall personally
reciprocate in February during the carnival season. Among other things
we shall offer a most cordial toast to Mr. Audoli2
4. I need a countless number of French priests and clerics. Train them
for me. Remember me to all our confreres, friends and benefactors in the
Lord.
Please mail the enclosed letter to Baron Heraud.
Yours affectionately,
Fr. John Bosco
Most anxious to use Father Ronchail to organize well wishers in
Nice and win their good will and financial help, so as to consolidate
the Salesian work in the city, he again wrote to him on February 2:
My dear Father Ronchail:
Rome, February 2, 1878
I have written to Bishop Dupanloup twice and so far have had no reply.
I do not know what to think. He made me a formal promise. Talk to the
baron about it and then either write to the bishop yourself or get someone
to do so. If feasible, I myself might preach in a pinch, but discuss all this
with our generous friend. I could come anytime between February 20 and
March 20, but I need to know somewhat beforehand so that I can work out
an adequate program....
You may have learned from the papers of our first meeting of Salesian
cooperators in Rome under the chairmanship of the cardinal vicar, who
addressed the meeting. Cardinal Sbarretti was there too, with many
archbishop, bishops and prelates. It was a great historic event for us....
I am leaving Rome right after the 15th of this month. God bless us
all. Amen.
Yours affectionately in Jesus Christ,
Fr. John Bosco
2The often mentioned Audoli had come to live in community with the Salesians. among
whom he died. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Actually, for reasons we do not know, his departure from Rome
was deferred to Tuesday, March 26. As soon as he arrived at
Sampierdarena, he sent his final instructions to Father Ronchail.
My dear Father Ronchail:
Sampierdarena, March 27, 1878
I enclose a rough draft of an appeal to be printed and distributed to our
helpers and their friends. It may be a little hard to decipher, but I have no
time to have it rewritten. With a fervent act of contrition you will be able to
understand it more easily. Then the baron can polish it up with a few
masterful strokes at which he is so good.
After you have neatly translated it into French, call on the bishop and
ask him three questions: 1. Does he object to its printing? 2. Will he
attend? 3. Will he allow us to add, after the Holy Father's words: "We
are equally delighted by the joyful news that your most beloved bishop has
graciously condescended to become a Salesian cooperator and as such
attend the meeting." If you are unable to go, send Father John Baptist3
and speed things up.
Saturday afternoon, God willing, I shall be with you by two o'clock.
Have something well cooked ready for me as befits a poor toothless old
man.
I shall remain until after the collection, and then we shall go to Frejus,
St. Cyr, Navarre and Marseille. I have already written to the curate of
St. Joseph's about this.
I forgot to tell you that the appeal will be signed by the two of us or by
others, if the baron thinks so.
Probably Father Rua or some other miscreant of the superior chapter
will be coming with me. We are all gathered here to wind up the work of
our general chapter at Lanzo.
We shall talk about many other matters when I see you. Take heart; I
am praying hard to God for you and hope that He will listen to me. May
He bless you.
Regards to all, and please pray for me.
Yours affectionately in Jesus Christ,
Fr. John Bosco
During 1877-78, the trade school division at Nice got under way
and academic courses were begun. To the sixty boarders were
added several day students. The festive oratory was, as usual, a
3Father John Baptist Ronchail was the director's cousin and prefect of the house. [Author]

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beehive of activity. Don Bosco's circular was a warm appeal to the
citizens of Nice to contribute financially to the Salesian work on
behalf of needy youngsters and to learn about it by attending the
Salesian conference.4
He left out the speaker's name on the program because he was
still awaiting an answer from Bishop Dupanloup, which finally
came on April 5, 1878, courteous, but negative; it was mailed from
Hyeres, a health resort [where the bishop was resting]. Before
leaving Italy, Don Bosco had also mailed a flyer to Salesian
cooperators appealing to their charity for the purchase of a former
Capuchin monastery which he planned to tum into a motherhouse
for the Daughters of Mary, Help of Christians.5
He remained three days at Sampierdarena, until March 30. As
the members of the superior chapter went back to Turin, he left for
the French Riviera with Father Rua. In Nice a heavy outlay of
funds for necessary repairs and provisions had emptied the coffers;
the bill for food alone was ten thousand francs in arrears.
Furthermore, for lack of funds, contributions no longer came from
the Society of St. Vincent de Paul. Still, Don Bosco did not blame
or complain, but rather encouraged the confreres and in public
praised their work. Such confidence in Divine Providence had an
excellent effect; it kindled new flames of charity toward him, so that
help began to come in to wipe out his debts and to expand St.
Pierre's Hospice.
One of the things he intended to do in Nice was to take Father
John Baptist Ronchail, the prefect and the director's cousin, to
Navarre or Marseille and install him as director at either house.
Father John, who as yet knew nothing of Don Bosco's decision,
outdid himself in preparing the best possible reception for his
arrival on Sunday, March 31. That day he himself had preached
twice, since the director was ill, and that evening he wore himself
out to direct a little stage play as a joyful close of the festivities.
Don Bosco was very pleased, but this was unfortunately Father
John's last effort. The next day, thoroughly exhausted, he slept
longer than usual. On Tuesday Don Bosco had to leave for Frejus,
where he was to discuss the contract for the houses at Navarre and
4This sentence is a condensation. ]Editor]
5 See p. 140. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
St. Cyr, to be opened at the bishop's request. Father Ronchail sent
word to him that he was too tired to get out of bed. Unworried, Don
Bosco left. Since the people he was to meet at Frejus had not been
informed of his coming in time, the meeting was postponed until the
following Friday, and Don Bosco went on to Marseille.
After his two previous visits to Marseille, the notion of having a
Salesian house there had taken root, though not in its eventual final
form. One thing was clear: on returning from Turin in May 1877,
Canon Guiol was no longer satisfied with a simple festive oratory
for his parish; he wanted something similar to what he had so much
admired at Valdocco. Bishop Place was of the same opinion, and
both men knew what steps they had to take to achieve their end.
There was in Marseille the Beaujour Society founded by good
Catholics for the purpose of assisting charitable institutes for
morally endangered youth. It purchased the premises on which
such institutes were to be housed and conducted all legal
transactions with the government. The bishop, who constantly kept
after Canon Guiol to hurry things along, instructed him to discuss
the project with the society's board of directors in August 1877 and
achieved good results. 6
On the street from which it had taken its name, the society owned
a building where the Brothers of the Christian Schools conducted
an elementary school for the children of poor workmen and a hostel
for young apprentices, the so-called Maison Beaujour. Father
Guiol's first thought was to replace the Christian Brothers with the
Salesians. After consulting with the Brother Superior and obtaining
his consent, he duly informed Don Bosco. Then, for reasons of
health, he had to take a vacation, and negotiations came to a
standstill. Since information from Marseille stopped, Don Bosco,
who was then presiding at the general chapter at Lanzo, had
[Father Ronchail] write to the canon [on September 19, 1877] to
inquire about the matter. Three days later, Don Bosco himself
wrote, stating how anxious he was to hear from him about the
progress of the negotiations. In the meantime, the board of directors
discussed the proposal to leave the elementary school in the
6 Minutes of the Beaujour Society, August 17, 1877. We will avail ourselves of our Father
Riviere's examination of the minutes of the board of directors of the Maison Beaujour,
especially in regard to the entries of 1877 under August 4 and 11, September 22, and
November 6 through November 27, 1877. [Author]

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Christian Brothers' care and entrust the trade school to the
Salesians. The board voted in favor but then an unforeseen event
caused a setback. The provincial transferred a brother who was a
mainstay of the Maison Beaujour and who was deeply beloved by
the pupils. Displeased by this decision, the board sought to have it
revoked, but the superior was adamant. Naturally all talk about the
Christian Brothers staying on after that ceased. The entire Maison
Beaujour was to pass into Don Bosco's hands. His arrival to
finalize a contract was set for early December 1877.
Our readers know very well that Don Bosco could not possibly
go to Marseille at that time. Now it was Canon Guiol's tum to fret
at the many delays which seemed to him unreasonable. Father
Ronchail sent him an explanation from Nice [on December 10,
1877], and, two days later, Don Bosco himself wrote to him with
his usual serenity.
Dear Father:
December 12, 1877
I was truly glad to learn from you that the negotiations for a boys' home
are practically completed. I thank God and you too.
I intended to come to Marseille immediately, but an urgent matter
forces me to leave next Monday for Rome to oblige the Holy Father who
asks us to open, at his own expense, a hospice at La Spezia-a stronghold
of Protestantism and Freemasonry-and a house in Rome. Therefore, I
shall not be able to get to Marseille until the end of next January. If need
be, however, I can empower Father Ronchail to visit you before that time
and do whatever has to be done. You can address all correspondence to
me in Rome at Torre de' Specchi.
Somewhat belatedly, I wish to thank you most sincerely for your
thoughtfulness and charity toward our missionaries. They were all very
enthusiastic about your goodness to them and wrote unanimously: "The
parish priest at St. Joseph's is a genuine Salesian cooperator. God grant
him a long life!"
All our missionaries are still on the high seas. The first group will arrive
tomorrow at Montevideo, and the others will land at Buenos Aires the day
after.
We all recommend ourselves to the charity of your holy prayers.
Yours affectionately in Christ,
Fr. John Bosco

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
His allusion to the missionaries recalls to mind a somewhat
singular occurrence. Besides Father Costamagna's party, Monsignor
Ceccarelli's companions had also experienced Father Guiol's
goodness of heart under exceptional circumstances. They set out
from Nice and, figuring that it would be night when they arrived in
Marseille where they knew nobody except Canon Guiol, they
decided to send him this telegram: "Four Salesians arriving ten
o'clock tonight." Since no one in the group was known to him, they
signed it "Don Bosco." The canon, convinced that Don Bosco
himself was coming, prepared a solemn reception. No sooner did
the train steam into the station than our Salesians found themselves
solicitously approached by noblemen who invited them into their
handsome coaches, while Canon Guiol raced up and down the
platform anxiously asking, "Where is Don Bosco?" Only then did
the embarrassed missionaries realize their blunder. They felt even
more chagrined when they were ushered into a splendidly illumined
hall, with a sumptuously laid table, and were welcomed by a group
of noble women who kept looking toward the door in the hope of
seeing Don Bosco. The missionaries wriggled out of this awkward
situation as best they could. Whether or not Father Guiol believed
Monsignor Ceccarelli's explanation that Don Bosco had been
obliged to remain at Nice on unexpected business, he showed no
sign of vexation after his initial disappointment. Taking leave of his
invited friends, he gave the four visitors a most cordial welcome.
Meanwhile the weeks flew by and Don Bosco still could not say
even approximately when he might be able to leave Rome. In
January 1878 he sent word through Father Ronchail that he hoped
to be in Marseille toward the end of the month and that, ifthere was
urgent need to sign the contract, Father Ronchail could personally
go there with full powers to commit the Salesians anywhere in
France.7 In Marseille, however, they preferred to wait until Don
Bosco himself could come. Thus January and February went by,
but pressing matters did not permit Don Bosco to leave Rome. He
so informed Canon Guiol in a letter dated March 14.8
At long last, Don Bosco arrived at Marseille with Father Rua on
April 2. While a guest at the rectory of Canon Guiol, parish priest
7Letter from Father Ronchail to Father Guiol, Nice, January 4, 1878. [Author]
8 0mitted in this edition. [Editor]

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of St. Joseph's, he met two people who were destined by Divine
Providence to serve as God's instruments-Madame Prat-Noilly
and Father [Louis] Mendre. While attending Mass in St. Joseph's
Church, Madame Prat-Noilly was struck by the priest's bearing at
the altar. His demeanor, exact observance of the rubrics,
unconstrained composure, an air, in short, of holiness, caused her
to exclaim, '"That priest must be a religious." An irresistible urge to
know him better led her to the sacristy to inquire who the priest
saying Mass so edifyingly might be. Canon Guiol amply satisfied
her curiosity.
"May I meet him?" the lady asked somewhat hesitantly.
"Immediately, madame," Father Guiol replied.
She was introduced to Don Bosco then and there, and nothing
more was needed to win the good lady's heart and soul to Don
Bosco's cause and let her put her full trust in him. God alone knows
how much she did for St. Leo's Oratory after that; let it suffice to
say that she was truly its mother to her very last breath.
Father Mendre, too, became Don Bosco's friend in a very simple
way. Until April 1878 he had no idea who Don Bosco was. Then
one day Father Guiol, whose vicar he was, called him and said,
"Don Bosco is about to start something here in Marseille. Do all
you can to help him." Don Bosco proved to be a magnet for Father
Mendre, for from the very start this good priest gave himself to him.
The French Salesians still recall Don Bosco's words, "'Father
Mendre stole my heart." With even greater reason one could
reverse the words because for some forty years Father Mendre,
first as vicar and then as pastor, constantly showed his benevolence
to Don Bosco's sons.
While thus making new friends and renewing contact with older
ones, Don Bosco concretized his plans with Canon Guiol, to whom
he entrusted the drafting of a contract with the Beaujour Society
according to the terms they had agreed upon. He also asked the
canon to forward the contract to him at Alassio or Sampierdarena.
Shortly after his arrival at Marseille, Don Bosco wrote a cryptic
letter to Father Lemoyne, of which we do not have the original but
only this note in Father Lemoyne's handwriting: "One day I was in
[Don Bosco's] antechamber, deeply anguished, worried about
something I no longer recall. A few days later, perhaps the next
day, although I had mentioned my problem to no one, I received a

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
short letter from Don Bosco which came as a healing balm for my
grief. When he returned to the Oratory, he said to me, 'I wrote you
that letter to assuage the deep anguish afflicting you here! I really
was at the Oratory on that unhappy day.' " On the same sheet of
paper, Father Lemoyne quoted Father Francis Ghigliotto's
recollection of a revealing statement Don Bosco made in 1877
when Ghigliotto was a young cleric at the Oratory. In a "Good
Night" after the feast of Mary, Help of Christians, Don Bosco said,
among other things, "Let us thank the Blessed Virgin because this
year, more than in the past, She has granted me the grace of seeing
everyone's conscience as clearly as in a mirror."
On the appointed day Don Bosco was again in Frejus where he
finalized plans for the forthcoming opening of a Salesian house at
Navarre, the name given to a very large parcel of land in the
municipality of Crau, where an agricultural school, St. Joseph's
Orphanage, had been founded by a Father James Vincent. The
land had been donated by a Mr. Roujou on condition that it be used
for charitable purposes. Ten years later, Father Vincent leased the
orphanage and the rest of the land for ninety-nine years to three
diocesan priests who hoped to resurrect the third order of
Trinitarians. The lease also carried the obligation of using the
premises for charitable purposes. Less than five years later the
tenants, hopelessly in debt, followed their bishop's advice and
handed over the entire property to Don Bosco for twenty thousand
francs as a refund for capital improvement and another seventy
thousand to repay a loan made by several benefactors to their
institute. Don Bosco, however, was still bound to use the property
for charitable works; should this condition be not accepted, the
whole property was to be handed over to the hospital at Hyeres.9
As we have already said, Bishop Ferdinand Terris of Frejus and
Toulon was the prime mover and staunch champion of this
transaction, but unknowingly he was also the instrument of Divine
Providence. His first letter concerning the agricultural school
reached Don Bosco in August 1877. Two things are noteworthy:
first, the bishop's offer was totally unexpected, as there had not
been negotiations of any sort or the faintest likelihood of any such
proposal being made; secondly, Don Bosco had always shown
9This paragraph is a condensation. [Editor]

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413
himself averse to opening agricultural schools because, in his
opinion, they did not provide sufficient guarantee of safeguarding
the students' morals. The night before he received the bishop's
letter, Don Bosco had a dream which rid him of this fear and
disposed him to receive such a proposal favorably. During the
September retreat at Lanzo he narrated his dream. Count Cays,
then a cleric, Father Barberis and Father Lemoyne were among
those who heard it. Father Lemoyne wrote the account as
follows: 10
I dreamt that I saw an area which did not resemble the open
meadowlands outside Turin. A small rustic cottage facing a small
threshing yard seemed to beckon me to its shelter. It was a bare cottage,
like that of peasants, and the room in which I stood had doors opening into
several other rooms both above and below its level. All around I saw racks
for farm tools, but no people. I looked through the rooms, but they were all
empty. The house was totally deserted. Then, hearing the voice of a small
a boy singing loud and clear, I stepped outside and saw lad, ten or twelve
years old, sturdily built, dressed like a farmhand. He was standing erect
and motionless, staring at me. Beside him stood a peasant woman neatly
dressed. The youngster was singing in French:
Ami respectable,
Soyez notre pere aimable.
[Respectable friend,
Be our kind father.]
"Come in, come in," I said from the doorway. "Who are you?" Still
staring at me, the young lad repeated his song. "What do you wish from
me?" I asked. The same song was his answer.
"Please say something," I insisted. "Do you want me to let you in? Do
you want to tell me something? Would you like a present, a medal
perhaps, or money?"
Ignoring my questions, the youngster looked about him and then started
to sing another ditty:
Voila mes compagnons
Qui diront ce que nous voulons.
[Behold my companions
Who will tell you what we want.]
10In his two-volume biography of Don Bosco, on p. 190 of Volume II, Father Lemoyne
states that Don Bosco had this vision in September during the spiritual retreat while the
General Chapter was in session at Lanzo. But Don Bosco's reply to the bishop of Frejus was
dated August 3, when there were no retreats at Lanzo in September; this cannot be doubted
because Father Lemoyne was present. We may also be certain that Don Bosco had his
dream the night before receiving the bishop's letter, but there must certainly be a
miscalculation about the date when it happened. [Author)

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Instantly, a multitude of boys appeared from nowhere, heading toward
me through the untilled fields. They sang in unison:
Notre pere du Chemin,
Guidez-nous dans le Chemin,·
Guidez-nous au jardin,
Non au jardin des jleurs,
Mais aujardin de bonnes moeurs.
[Father of the Way,
Guide us along the Way;
Lead us to the garden,
Not to a flower garden,
But the garden of good morals.]
"But who are you all?" I asked in astonishment, as I got close to them.
The same lad again replied in a ditty:
Notre Patrie
C'est le pays de Marie.
[Our country
Is the land of Mary.]
"I don't understand!" I said. "What are you doing here? What do you
want from me?"
They all chorused:
Nous attendons l'ami
Qu,i nous guide au Paradis.
[We are awaiting the friend
Who will lead us to Paradise.]
"That's fine!" I exclaimed. "Do you want to come to my schools? You
are too many, but we shall manage somehow. If you want to learn your
catechism, I will teach you; if you want to come to confession, I am at
your disposal. Or would you like me to train you in singing or teach you or
give you a sermon?" Gracefully they again chorused:
Notre Patrie
C'est le pays de Marie.
[Our country
Is the land of Mary.]
While listening, I asked myself: Where am I? In Turin or in France?
Just yesterday I was at the Oratory! How strange this is! I don't
understand! As I was immersed in these thoughts, the good woman took
the youngster by the hand and, pointing to a further, more spacious
farmyard, told the crowd, Venez avec moi [Come with me], and led the
way.
All the boys who had clustered about me followed her. As I joined them,
new groups of boys arrived carrying sickles, hoes and other farm tools and
joined the crowd. I gazed at them more astonished than ever. Surely I was
neither at the Oratory nor at Sampierdarena. I kept saying to myself: I
can't be dreaming because I am walking. If occasionally I slowed down,
the throng surrounding me jostled me forward.
Meanwhile, I kept my eyes on the woman who was leading us and who
aroused my keenest curiosity. Modestly dressed, she wore a red kerchief
around her neck and a white blouse characteristic of young highlanders or

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shepherdesses, but I sensed an air of mystery about her, although her
appearance was quite ordinary. Adjacent to the larger farmyard stood
another rustic cottage, and not far from it was a very beautiful home.
When all the boys were gathered in the farmyard, the woman turned to me
and said, "Look at these fields, this house! Look at these boys!"
I looked. The boys were a multitude-well over a thousand times as
many as at first had appeared.
"All these boys are yours!" the woman went on.
"Mine?" I echoed. "By what right can you give them to me? They are
neither yours nor mine. They belong to God!"
"By what right?" the woman continued. "They are my children and I
entrust them to you."
"But how can I look after so many energetic youngsters? Don't you see
how wildly they chase each other through the fields, leap over ditches, and
climb trees? Look at those boys fighting. How can I keep order and
discipline alone?''
"Shall I tell you?" she exclaimed. "Look!"
Wheeling about, I saw a second huge crowd of boys surging forward.
Over them the woman cast a broad veil, covering them entirely. I had no
idea where she got it from. Some moments later she pulled it away, and all
the boys had turned into priests and clerics.
"Are these priests and clerics mine?" I asked the woman.
"They will be if you train them!" she replied. "If you want to know
more, come here." She bade me draw closer to her.
"Tell me, my dear lady," I asked, "what place is this? Where am I?"
She did not reply but motioned to the first crowd of boys to gather about
her. They came running and she cried out: Attention, garc;ons, silence.
Ouvn'ers, chantez tous ensemble [Attention, boys, silence. Sing all
together, you workers]. At her signal, the boys broke into a pigorous
chorus: Glon'a, honor, gratiarum actio Domino Deo Sabaoth [Glory,
honor and thanks to the Lord God of Hosts]. Their singing was full of
harmony, voices ranging from the lowest to the highest register, the lowest
notes apparently rising up from the ground and the soprano voices
blending into the highest heavens. Their hymn ended with a resounding
Ainsi, soit-il [Amen]. Then I woke up.
Don Bosco's reply to the bishop is quite noteworthy, for it is
written in an almost lighthearted tone of self-assurance unusual for
him at the start of any transaction. Perhaps Father Guiol knew the
bishop's intentions and, unbeknown to Don Bosco, prepared the
ground for the meeting mentioned at the beginning of Don Bosco's
letter.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Your Excellency:
Turin, August 3, 1877
Nothing could have been more welcome than Your Excellency's
gracious letter. Had it not been for a slight indisposition which I suffered
on my way back from Marseille I would have gladly seized the honor of
paying you my respects in person with Father Guiol.
As regards the two orphanages which Your Excellency has offered me,
I accept them in principle, and with entire trust in you I leave the
implementation of this matter in your hands. Furthermore, I will send you
Father Joseph Ronchail, director of St. Pierre's Hospice in Nice, so that I
may more particularly carry out your revered wishes and you may more
clearly grasp the aims of our Congregation. Father Ronchail has full
authority to negotiate and conclude whatever Your Excellency may judge
most conducive to God's greater glory.
As I pondered the tenor of your letter, a thought came to me which I
now offer for your approval. We [Salesians] are particularly interested in
gathering poor boys who are in danger in festive oratories, and in
sheltering the most destitute among them in hospices where they can learn
skills and trades. The more congested a town, the better it is for us. We
already have orphanages at St. Cyr and Navarre; couldn't we open a
house in Frejus with a boys' festive oratory and Sunday school, a night
school for adults and an orphanage similar to the ones we have in Turin
and Nice? May not God inspire Your Excellency to find the necessary
funds should the need arise?
You may think me idealistic. True, but before taking action one should
first discuss the matter at hand. To avoid pitfalls, then, I am submitting
this idea of mine and other ideas as well to your enlightened wisdom,
assuring you that your decision shall be my guide for all I do.
In the meantime I humbly pray God for your good health. Invoking your
holy blessing on myself and my boys, I am deeply honored to be,
Gratefully yours,
Fr. John Bosco
The meaning of Don Bosco's dream was made clear in the
proposals which he received from France a few hours later. Events
made it certain that there could be no other explanation for it.
When Father Lemoyne visited the new house shortly after its
opening, he was given the first proof. Walking up from the main
floor, where the director's office was located, to the second floor, he
entered a room with wall racks and doors leading to other rooms on
other floors. He also spotted a small barnyard and a huge,

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neglected meadow encircled by trees in front of the building. A
little further away was a much larger barnyard where the first boys'
home was later built.
The dream came true to its last details. Father Lemoyne,
unprepared for such a shock, wrote to Don Bosco immediately, but
a still greater surprise awaited Don Bosco himself, when he went
there on his second visit. As he was strolling across the property,
the boys, headed by one who was holding a bouquet of flowers, ran
ahead to meet him.
When h"' was but a few steps from the boy, Don Bosco blanched,
so strong was his emotion, for the boy's build and features fitted
the dream exactly. He was Mickey Blain, who became a Salesian
and who at this date [1932] resides in our school at Nice. 11 That
same evening an assembly was held in Don Bosco's honor. As the
choir accompanied Blain's solo, Don Bosco pointed him out to
Father [Peter] Perrot, the director, and said, "That boy looks like
the boy of my dream."
Don Bosco's dreams often carry prophetic overtones, but one
must be cautious of hasty interpretations since often enough
predictions may be fulfilled only after a long time. What is a
commentator to say if prophets themselves do not always grasp the
significance of their own prophecies? Until a few years ago an
enigma overshadowed the second group of boys who in the dream
were not carrying farm tools and were transformed into priests and
clerics. Attempts were made to solve it, one interpretation being
that Don Bosco foresaw priestly vocations rising from the pupils of
the agricultural school. This explanation, however, was unsatis-
factory as being too vague to explain the clear-cut symbolism of the
tableau. But when, with total oblivion of the dream, the decision
was made to open a house at Navarre for the Sons of Mary-later
also a novitiate-the true meaning of that prophecy began to show
itself. Father Candela, a councilor of the Superior Chapter, was the
first to draw attention to it in the fall of 1929. While preparing to
confer the clerical habit on twenty postulants who had been trained
there and elsewhere, he marked them out as the ones who fulfilled
the transformation which Don Bosco had foreseen fifty years
before.
11 Father Blain, born at Toulon (France) on September 29, 1865, became a Salesian in
1884 and a priest in 1888. He died at Bourbilly (France) on August 7, 1947. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Let us now return to Friday, April 5, 1878. On that day Bishop
Dupanloup of Orleans and Don Bosco agreed on the overall outline
of the foundation, but [as the saying goes] things are easier said than
done. The negotiations whose results we shall soon describe were
thorny. The difficulties were complicated by three other projects
already in progress: the orphanage at Saint-Cyr, founded by Father
Vincent; a Salesian house at Cannes, initially planned as a large-
scale institution; and the house at Marseille, which demanded an
adequate start in view of the city's importance.
Bishop Terris [of Frejus] was also interested in the Saint-Cyr
project, as we have seen from Don Bosco's correspondence on this
matter through Father Ronchail. After Don Bosco's prompt
acceptance ofthe bishop's proposal, the latter took it for granted that
the Salesians would be available for the new school year 1877-78,
and so, as summer ended, he became uneasy and kept prodding
Father Ronchail and Don Bosco. Sometime between October and
November, Father Ronchail wrote to Don Bosco, "I have just
received a letter from the bishop of Frejus pressing us to open the
two orphanages. He says ... that he has written to you and has
received no reply. I have also written to you three times after my re-
turn from my spiritual retreat and have not had a reply." Don
Bosco passed this letter on to Father Rua with a few scribbled lines:
"Word was sent to Father Ronchail to start doing something at Saint-
Cyr with a priest and the nuns; next he was to draw up a contract,
and then he was to give his attention to Cannes and Navarre." Here
is the letter that Don Bosco had written to Father Ronchail:
Dear Father Ronchail:
[No date]
My overload of work quashed my good intentions, but it's now time to
act. Take Father Perrot, your cousin Father John Baptist and a coadjutor
brother and call on the bishop of Frejus. After placir.g our two confreres
somewhere, tell them to grow in numbers. Then take a look at the house
set for the nuns and tell me how many you need; we can send them at once
because they are ready. Finally, find out what we can do for Cannes and
Navarre and let me know without delay.
I have already written in these terms to the bishop of Frejus. For your
information I will send you a priest; I hope you will be satisfied with his
work and talents. You yourself will have to work a miracle and see to it
that everything proceeds smoothly....

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Warm regards to our dear sons, brothers and friends, our good Mr.
Audoli among others. Tell him that I want him to become a saint and to
help others do the same.
Yours affectionately in Jesus Christ,
Fr. John Bosco
The personnel mentioned in the letter was not sent at that time.
When Don Bosco visited our house at Nice in April 1878, Father
John Baptist Ronchail was still there as prefect. As we have
already said, he was in poor health when Don Bosco left Nice for
Frejus. Then, compelled by alarming reports, Don Bosco speedily
returned to the bedside of his beloved son whose condition became
very critical with the onset of pneumonia. On April 7, Passion
Sunday, he seemed to have survived the crisis, but the next day
complications wiped out all hope. He himself realized his extreme
condition and was fully resigned to God's will, his sole regret being
that he could no longer help his brother Salesians who were so fond
of him.
On the morning of April 9 he asked for confession and Holy
Viaticum, comforted by the thought that Don Bosco would be at his
side till he breathed his last. With holy resignation, Don Bosco
kindled in him a fervent sharing in Our Lord's passion and death.
Father John Baptist Ronchail gave back his soul to God on
April 11 as Community Mass was being celebrated. During his few
months' stay in Nice he had won the esteem and love of all both
within and outside the house. Don Bosco mourned his loss very
deeply. He did not let it show, but the Salesians sensed his
profound sorrow when he gave them his blessing before taking
leave of them.
In his fatherly concern Don Bosco worried that after his
departure the director would feel even more acutely the void left in
his house. Therefore, as he was leaving Nice, he recommended
him to the kindly Baron Heraud in a letter dated April 12, 1878.
After thanking the baron for his continual financial help and
benevolence toward St. Pierre Hospice, he asked him to boost
Father Ronchail's morale by visiting him as often as possible.12
12This sentence is a condensation. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
In the meantime, Father Guiol, pastor at St. Joseph's, unaware
of this sorrowful event, did all he could to speed up the negotiations
in the happy belief that he would soon have the Salesians in
Marseille. On Don Bosco's departure, he lost no time in drawing up
a lease for the premises with the Beaujour Society in Don Bosco's
name. The lease was for fifty years with satisfactorily equitable
clauses and terms. The draft of this agreement is in our files and
sets April 21, 1878 as the date for the start of the lease. In his
eagerness for the arrival of the staff which was to replace the
Christian Brothers, Father Guiol mailed the draft to Don Bosco
and followed with repeated letters, all unanswered. Unaware that
Don Bosco also had himself become seriously ill, he began to be
deeply worried. At last, on April 22, Father Rua allayed his fears
with a letter which so faithfully reflects Don Bosco's spirit that we
believe our readers would like to know its contents.
Dear Reverend Father:
Sampierdarena, April 22, 1878
Our beloved Don Bosco, indisposed and confined to bed, has given me
the welcome task of answering your kind letters of April 10 and 15. Before
all else he instructs me (and I feel I too must personally do so) to thank
you most fervently for the cordial, brotherly warmth with which you
welcomed and hosted us during the few fortunate days we could spend
with you. We have no way of repaying you, but God who keeps account of
all that is done to others for His sake will do so. On our part we shall
fervently pray that in His fatherly generosity He may shower His blessings
on you.
How many hard times we have gone through since we left your peaceful
residence! You may have heard that when we left Marseille the prefect of
our house in Nice was gravely ill. The Lord summoned this beloved
confrere of ours on the 11th of this month. He was the one we were mainly
relying on for the house we are to open in your city. As if this were not
enough, we also received news that another of our priests had died in
Turin.13 Then death claimed three of our young clerics-all teachers-
despite their youth. No wonder that Don Bosco fell ill! He is completely
resigned to God's will, but his heart, wounded in its deepest affections, is
sorely aching. And how are we to meet our commitments now, especially
at Marseille, which we have so much at heart? Despite all this, Don Bosco
13Father Joseph Lumello who was stationed at the Oratory but was not a Salesian. He
died on April 8. [Author]

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was concerned to study at once the draft you sent and to promptly tell you
his views on the matter, but his illness would not permit him. We trust you
will understand. His health is now on the mend and he hopes that he can
soon examine it, present it to the Superior Chapter and give you as
favorable an answer as possible. I only ask that you wait patiently a while,
since we hope that before long we will be able to give you the reply you are
awaiting. Should you need to write again, please address your mail to
Turin, for we expect to be there shortly-barring nothing worse.
Meanwhile, pray that the Lord of our little vineyard will send us
workers to meet our many spiritual demands. Pray also for our Don Bosco
and for me.
Respectfully and gratefully yours,
Fr. Michael Rua
After leaving Nice and stopping briefly at Ventimiglia,
Vallecrosia, Alassio and Varazze, Don Bosco fell very seriously ill
at Sampierdarena. Exhausted by the wearying journey and foul
weather, he was simply too weak to venture on to Turin. The
sudden death of his beloved Father John Baptist Ronchail, the
staunchest pillar of the house at Nice, on whom he hoped to rely for
another important assignment, struck him a severe blow. His grief
had been all the harder to bear because he had forced himself to
appear calm and almost cheerful so as to boost the low feelings of
the confreres. The effort to appear undistressed and to conceal his
inner grief was the final straw which broke his resistance. Shaken
by such bitter heartaches, his stamina gave way. In total exhaustion
he still tried to stay on his feet, but finally he had to take to his bed.
To Peter Enria14 who had been transferred to the St. Vincent de
Paul Hospice a year before, he confided that his thoughts kept
constantly running to Father Ronchail's death. This coadjutor
brother, who nursed Don Bosco with filial devotion, wrote three
letters to Joseph Buzzetti15 describing his patient's condition in the
early stage of his illness better than anything we could say.
14Peter Enria, born in 1841, entered the Oratory in 1854. He later became a lay Salesian
and nursed Don Bosco during several illnesses, including his last. He died in 1898. [Editor]
15Buzzetti and his brother Charles had been among the first boys to attend Don Bosco's
festive oratory before it acquired permanent quarters. In 1849 Don Bosco persuaded Joseph
to study Latin and prepare for the priesthood. He donned the clerical habit in 1852, at the
age of twenty. Unfortunately, the loss of his left finger shortly afterward (see Vol. IV, p. 253)
disqualified him from priestly ordination. He remained with Don Bosco and greatly helped
him in many tasks. In 1877 he took his vows in the Salesian Society as a coadjutor brother.
He died at Lanzo in 1891. For further details see the Index of preceding volumes. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Dearest Joseph:
Sampierdarena, April 17, 1878
Our good father Don Bosco got here from Varazze with Father Rua last
night at 11 o'clock. I met him at the station and noticed that he looked
exhausted but in good spirits. I took him home and asked if he needed
anything. He said no and bade us good night.
The next morning, at about eight, we became very worried when he did
not come down to say Mass. After some delay, we went to his room. He
was up, sitting in an armchair, very pale, his head bent over a basin into
which he was retching. We rushed him something to drink, but his heaving
continued until one afternoon, when he was seized by violent shakes.
Toward three o'clock we warmed his bed and persuaded him to get into it.
He was feverish and his temperature kept rising till past midnight. He fell
asleep about one in the morning.
The doctor came that evening and found him thoroughly exhausted. His
trouble was not indigestion because you know how little he eats; all he had
at Varazze was a light soup.
Peter Enria
Sampierdarena, April 18-19, 1872
Dear Mr. Buzzetti:
Don Bosco was feverish all day, his cheeks constantly aflush with two
little red spots which kept appearing and vanishing. He looks as though he
is about to have another attack of miliary fever. It must be the
consequence of the strain of his long journey, his change of diet and his
rundown condition. It is midnight and he keeps tossing over and over,
unable to sleep. It seems impossible that he should have become so
exhausted solely because of the effort of vomiting. This morning he again
had an upset stomach, perspired profusely and then became so weak that
he could not even pull up his pillow. I am afraid that a bad cold is
complicating his illness.
It is now one in the morning and he has not yet closed his eyes. At this
very moment he is freezing, despite the many blankets we have heaped on
him.
Father Rua has left for La Spezia and is due back tonight.
Try to send me some choice breadsticks. Don Bosco has not asked for
them, but if we wait for him to ask, he will certainly never do so. He would
for anybody else, but not for himself.
It is now four o'clock. About an hour ago, I gave him a little hot broth

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and he felt a bit warmer; perhaps the fever causes the change. He dozed off
immediately afterward but kept waking up every two or three minutes.
He slept peacefully from 4:30 to 5 o'clock. It looks as though he will
sleep some more. I hope that his day will be better than last night. If you
see Baron Bianco and Countess Corsi, give them news of Don Bosco.
Peter Enria
Dear Joseph:
Sampierdarena, April 20, 1878
2A.M.
I had hoped that Don Bosco would have a restful day, but, no, he was
feverish all day long. The doctor said that his illness was a sort of nervous
stomach upset brought on by excessive fatigue, and he prescribed a mild
laxative.
What worries me most is his insomnia. Some moments ago he cried out
so loudly that I jumped from my desk and dashed to his side. He was
dreaming. I tried to make out what he was saying, but his stifled, labored
cries were hardly intelligible. Once he said, "Hey there, halt!" followed by
other mumbled words. Concerned for his labored breathing, I woke him
up. He stared up at me. "Oh, it's you!" he exclaimed.
"What were you saying when you cried out just now?" I asked. He did
not answer, became pensive and then dozed off. Later this morning I shall
ask him about his dreaming. I am sure that he was dreaming about his
beloved sons, especially those at the Oratory whom he has not seen for the
last four months.
He is quite distressed by his absence from the Oratory. Now and then
he says: "I have so much work waiting for me in Turin! But we must be
resigned and patient! The Lord wants it this way! May His holy will be
done!"
He seems a little better tonight because, after crying out, he slept
peacefully for nearly two hours, awakening only once. It is now four
o'clock and he is still asleep. At six I changed his nightshirt and sweater
because they were both soaked with perspiration; he fell asleep again quite
peacefully.
Father Rua has just come back from La Spezia, and I believe that he is
now writing to Father Lazzero.
I shall look after Don Bosco day and night until he has fully recovered. I
will do it even if it costs me my life. No matter what sacrifices we make,
we could never repay him sufficiently for what he has done for us.
Peter Enria

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The sorrow that struck the Oratory when Father Rua sent a short
letter blandly breaking the news that Don Bosco was somewhat ill
is indescribable, but when Enria's letters arrived their grief ran riot.
The boys flocked into the church to pray, the novices wanted to
spend nights in adoration before the Blessed Sacrament, several
asked God to let them take Don Bosco's illness on themselves, and
others offered their own life to God. Quite a few boys radically
improved their conduct so that their prayers might more readily be
answered and Don Bosco might be happy over their change. The
other Salesian schools vied with the Oratory, and devout people
everywhere added their prayers for Don Bosco's recovery. God
heard them. On April 21, Easter Sunday, a telegram arrived from
Enria for Father Lazzero, the Oratory's director, shortly after
midday: "Prayers answered. Father better. Dining with us.
Rejoice!" This was the second Easter alleluia which resounded
through the house amid untold rejoicing.
At Sampierdarena people immediately flocked to our hospice to
call on Don Bosco: benefactors, Church and civil officials, Mr.
[Maurice] Dufour [outstanding Salesian cooperator] foremost
among them. Delegations from nearby areas also came to seek the
blessing of Mary, Help of Christians for themselves and their
beloved sick. Don Bosco was overjoyed at their visits. A very
wealthy gentleman also came with his wife to offer him a generous
sum of money for his boys and missionaries. Don Bosco blessed
them both, and they were relieved of a burdensome worry. Father
Lemoyne, who had been waiting for Don Bosco at Varazze and had
accompanied him to Sampierdarena, jotted down this note: "I saw
the couple enter Don Bosco's room in great sadness and come out
extremely joyful."
Most visitors did not come empty-handed. There was truly
reason to give thanks to Divine Providence! During the four months
that Don Bosco could not go in search of financial help, the Oratory
was in bad shape, but this charitable flow of donations replenished
the empty coffers. One day Don Bosco said to Enria, who
committed his words to paper: ''How much the Madonna loves us!
We were in dire financial straits, we never had enough money, but
little by little God provided what we needed. Thanks to Him from
all our hearts!"
During one of his more troublesome nights Don Bosco had one

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of his usual dreams. Enria had some inkling of it, as we have
gathered from his third letter, but Father Lemoyne heard it from
Don Bosco himself and left us a record of it.
I sat at Don Bosco's bedside during the night of Good Friday until
about two in the morning. Peter Enria came so that I could retire to the
adjoining room and get some sleep. Don Bosco's stifled cries made me
think that his dream must have been an unpleasant one and so at dawn I
inquired about it. Here is what he told me:
I found myself with a family which had decided to kill their cat. Both
verdict and sentence were passed down to Bishop [Emilian] Manacorda
[of Fossano], but he wouldn't listen. "What have I to do with all this?" he
objected. "It's no concern of mine!"
Confusion wrought havoc in that household. As I stood leaning on a
walking stick, a black-looking cat, fur bristling, fearfully terrorized, raced
toward me, hotly pursued by two huge mastiffs at close range. When the
cat got within a few feet, I called it. It hesitated a moment, but when I
called it again and slightly raised the hem of my cassock, it swerved
toward me and crouched at my feet. Within seconds the two dogs faced
me, growling menacingly.
"Away!" I shouted. "Leave this poor cat alone."
To my utter astonishment the dogs answered me in human speech:
"Nothing doing! We must obey our master, who ordered us to kill it."
"By what right?"
"It freely chose to serve its master who has the absolute right of life and
death over a slave. We have our orders and shall carry them out."
"The master has rights over the slave's work, but not over its life," I
retorted. "I shall never permit you to kill this cat."
"You won't? You?" So saying, the two mastiffs lunged furiously in an
attempt to seize the cat. I raised my stick and frantically struck out at the
two assailants, screaming at them to back off.
The struggle lasted a long time as they alternately lunged forward and
fell back. I was exhausted. As the beasts stopped to catch their breath, I
glanced at the poor cat still at my feet and was astounded to see that it had
changed into a lamb. Still amazed by the phenomenon, I turned to the two
dogs, and they too had changed, alternately taking on the appearance of
bears, tigers, lions, frightening apes, and even more terrible creatures.
Finally they became two horrible demons. "Lucifer is our master," they
roared. "The lamb you are protecting gave itself to him, so we must drag it
before him and kill it."
I turned to the lamb but it was no longer there. In its place stood a very
frightened boy, pitifully crying, "Don Bosco, save me!"

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"Don't be afraid," I told him. "Do you really want to become a good
boy?"
"Oh, yes, indeed I do, Don Bosco! But how?"
"Have no fear," I replied. "Kneel down, hold Our Lady's medal in your
hand and pray with me."
The boy obeyed. The demons stood there, eager to pounce on him, but
I kept shielding him with my stick. At this point, Enria, seeing me so upset,
woke me and thus prevented me from seeing how it all ended. I know who
the boy was.
A second telegram on April 23 informed the Oratory that Don
Bosco was on his way home and would arrive in Turin that evening.
In an instant all the boys suddenly went crazy with joy. "They
were jumping up and down," wrote the chronicler, "running about
and shouting, beside themselves!" The brass band and the choir
hurriedly rehearsed a selection or two, and others busily began
setting up a candlelight illumination. All of them were genuinely
convinced that their prayers had obtained a miracle. As a matter of
fact, although not perfect, his recovery had nevertheless come
about instantaneously, to the doctor's surprise.
When Don Bosco told Enria that he wanted his suitcase ready by
eight the next morning, Enria tried with loving simplicity to
dissuade him from undertaking that trip because he was not yet
fully recovered. "Don't worry," Don Bosco reassured him. "I am
strong enough. I am made of wood,16 and hard wood at that! Our
Lord and the Blessed Virgin will assist me. I shall never forget
you." He got up early and said Mass at an improvised altar in the
room adjoining his own. Then he set out for the railroad station,
walking between Father Rua and Father Albera. The train pulled in
when he had covered only half the distance from the station. Enria,
who had gone on ahead to buy the tickets, pleaded with the
stationmaster to hold the train for Don Bosco. "I shall do all I can
for him," he answered. Enria rushed back to hurry Don Bosco
along. The train's departure was delayed six or seven minutes
without complaint. Indeed, the news that Don Bosco was coming
brought many passengers to the windows of their coaches for a
glimpse of him, and when he appeared, accompanied by the
16A pun on the word "bosco" which in the Piedmontese dialect means "wood." [Author]

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stationmaster and his children, they stood watching in respectful
admiration.
We close with one more incident which occurred a month later,
when Enria went to Turin. On seeing him, Don Bosco gave him a
fatherly welcome, saying, "I have meant to write to you for some
days but never found the time. But I can tell you now what I meant
to write. I thank you for your love for me. Believe me, I pray for you
every day during Holy Mass. I am sorry if I upset you by leaving
Sampierdarena against your good judgment. But now I am feeling
fine. Are you glad?" Deeply moved, Enria stammered that he felt
bound to do much more in return for all that Don Bosco had done
for him. "Before you leave," Don Bosco said as he walked off, "I
want to see you again."

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CHAPTER 17
Back at Work at the Oratory
DON Bosco arrived in Turin late in the evening of
April 23 after a stop at Asti for important matters. As he reached
Mary, Help of Christians Plaza he could already hear the hubbub
at the Oratory. When he appeared at the entrance, a delirious
ovation drowned out even the loudest strains of the band. Our
chronicler has anonymously copied a boy's letter to a friend who
was home because of sickness. The letter opened, "What more
joyous news can I give you than that our beloved Don Bosco is
safely back?" Then, after telling of his recovery and grand welcome
home, the writer continued:
Everyone crowded about him to get a close look and kiss his hand,
making it almost impossible for our superiors to open a path for him. Since
he was immediately escorted to the dining room, and everyone wanted to
see him, a huge crowd of boys milled about outside the door, opening it
now and then for a peek inside. Just a glimpse of Don Bosco at the far end
ofthe room was enough to have them heave an affectionate sigh, as though
they had been relieved of a heavy burden.
The anonymous writer could never have imagined that his simple
letter would be recorded in the Oratory chronicle and thus make
history. It is a small document but certainly quite significant.
After dinner the following day, representatives of each grade in
turn welcomed him back in prose or poetry in both Italian and
Latin. Then, to the accompaniment of the brass band, the choir
beneath the arcade sang a hymn. At this point, Don Bosco
emerged from the dining room and sat down to listen, surrounded
by a group of distinguished guests and superiors. When the song
428

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ended, three artisans stepped forward to perform a little sketch and
then presented him with a framed picture of the church and
Oratory. Quite moved, the good father greeted them with smiles
and expressed his thanks.
He was still so drained of all strength that for three days he was
unable to work at his desk or hear confessions. However, he
listened to the reports of each member of the superior chapter and
gave directives and instructions on everything. He also attended to
some outside business, as we may see from two letters dated
April 15. 1 We will dwell on the first, addressed to Count De
Maistre, in the next chapter, but we will discuss the second here,
since it is connected with his trip to Rome and his interview with
Minister [Francis] Crispi [of the Department of the Interior].
1. REFORMATORIES
This letter was addressed to Commendatore John Baptist Aluffi,
secretary of the Department of the Interior and later a provincial
prefect. Always deeply attached to Don Bosco, he retained a loving
recollection of him after his death.
Dear Mr. Aluffi:
Turin, April 25, 1878
I would like to resume the fruitful talks I began with Minister Crispi,2
but I need your advice on how to go about it.
If the papers about honorific titles for John Albertotti, doctor and
professor of medicine, are still on file, I renew my request; if not, I shall
provide another copy. I likewise need your advice about a tentative project
to open hostels for the prevention of juvenile delinquency among boys
exposed to dangers. Minister Crispi formally asked me to go ahead with
such a project.
For your information, in the past I was always on good terms with
Minister Zanardelli, who consistently treated me very graciously.
I already saw the director of our school at Lanzo and trust that your
protege will receive the consideration we both wish for him.
1On both letters the date is at the bottom of the letter with the remark, "I arrived
yesterday." [Author]
2 Crispi was premier of Italy from December 26, 1877 to March 23, 1878. When a new
cabinet was formed, [Benedict] Cairoli became premier and [Joseph] Zanardelli was
appointed Minister of the Interior. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
I arrived in Turin yesterday and am now picking up the threads of
interrupted business.
May God keep you in good health and in His holy grace.
Yours very gratefully,
Fr. John Bosco
We do not know exactly what ensued after this letter regarding
"hostels for the prevention of juvenile delinquency." That it was
truly a project is apparent in a letter of July 23 addressed to
Minister Zanardelli, Crispi's successor. Seemingly this letter has
some connection with Don Bosco's letter to Aluffi on behalf of Dr.
Albertotti. For reasons of his own, Don Bosco had not wanted to
overlook completely Crispi's academic suggestion during their
historic interview in February.
Your Excellency:
Turin, July 23, 1878
Last February the Minister of the Interior asked me to state my views
on the preventive system [of education] and the possibility of looking after
children who, though not yet corrupt, were in danger of becoming so in
various cities, particularly in Rome.
Wishing to oblige and benefit the young I drew up a memorandum of
practical suggestions which would cost the government very little.
After I had submitted the memorandum and discussed the matter, a
change of government caused the plan to be held in abeyance. Should
Your Excellency too be interested in such a plan I would most willingly
cooperate, and should my memorandum no longer be available I will
quickly send you a copy.
Whatever your considered decision, I assure you of my firm, steadfast
intention of doing whatever I can to help lessen the number of juvenile
offenders and increase the ranks of law-abiding citizens.
I am honored to remain,
Yours very truly,
Fr. John Bosco
We eventually found the memorandum which Don Bosco first
presented to Minister Crispi and was later sent to his successor
Minister Zanardelli. The memorandum was accompanied by a
letter dated February 21, 1878; in it Don Bosco listed six buildings

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in Rome, any of which could have been turned into a youth hostel.3
Here too belongs a report on a meeting Don Bosco held with the
prefect of the province of Turin. There is some uncertainty as
regards the exact date of the interview and the people then in office,
but it does seem likely that there is some chronological connection
between the above-cited memorandum to Minister Crispi in regard
to the city of Rome and a proposal made by the prefect of the
province of Turin for the state reformatory known as "La
Generala."
The unrest that troubled La Generala was such as to give the
authorities deep concern. At one time the decision had been taken
to open fire against the young rioters, and there had been victims.
One day the prefect of the province had the opportunity of speaking
with Don Bosco and pressed him to take charge of the reformatory.
Don Bosco replied that he personally saw no difficulties, but that he
felt quite sure that the government would never entrust such an
institution to his care.
"Why not?"
"Because it is said that Don Bosco wants too much piety. The
fact of the matter is that I am convinced there can be no self-
betterment among boys unless they are given sound moral values."
"Oh, do not say that! We against religion? Far from it! We are
the first to recognize its necessity and would be very grateful to you
if you could use it to tame these young rascals. Ifyou will allow me,
I shall write to the Minister of the Interior to suggest that you
assume charge of La Generala."
"I repeat that my system of education will not be quite to the
government's liking."
Then Don Bosco explained his own educational system: frequent
reception of the sacraments, religious instruction, preventive
supervision, persuasive charity and its relative advantages.
The prefect listened attentively and found no serious difficulties.
"Let's try," he said. "I shall write to the minister and we shall see."
"I think it very unlikely that the government will agree."
"I believe the contrary."
The prefect wrote immediately, and the answer was not long in
3This paragraph is a condensation. Since Don Bosco's preventive system of education is
well known to most of our readers, we refer the rest to Volume IV, Chapters 47 and 48,
which substantially reflect the contents of Don Bosco's memorandum. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
coming. It was full of eulogies for Don Bosco and approved the
plan. It also declared that there was no better solution than to
entrust the management of La Generala to Don Bosco as a
guarantee that the deplorable disorders of the past would not be
repeated. The prefect sent for Don Bosco immediately to give him
the good news. "You see, I was right," he told him.
"It sounds too good," Don Bosco answered, shaking his head.
Nevertheless, he did begin negotiations, not wanting this feeble ray
of hope to die through any fault of his. However, he demanded utter
freedom in imparting religious education and total independence in
management. Furthermore, the government was to pay eighty
centesimi a day for every juvenile offender and guards were to be
dismissed, leaving at the very most a picket of police to guard the
entrance. The prefect found nothing unreasonable in these
demands, but the Minister of the Interior answered that Don Bosco
wanted to turn all the boys into priests, of whom there were already
too many. Thus died a noble initiative. We conjecture that the same
thing happened to the project for Rome.
2. CONTROVERSY WITH THE ORDINARY
In looking through the mail which had piled up during the
preceding two weeks, Don Bosco's eye immediately spotted an
envelope from Rome. It contained two documents signed by
Cardinal F errieri and a list of privileges which had been sanctioned
as lawful. Attorney Leonori was the sender.
We will speak first of the privileges. Our readers will recall that
on November 14, 1877, Cardinal Ferrieri had first ordered Don
Bosco to produce documents proving the authenticity of papal
concessions made to him, and then on December 21, upon
receiving them, had notified him that the Sacred Congregation of
Bishops and Regulars would examine them. Now, after dubious
privileges were discarded, an official list of authentic ones was in
preparation in Rome. In the shuffle Don Bosco definitively lost the
privilege upon which he relied so much-exemption from the
obligation of requesting testimonials for his postulants from their
respective bishops. But the matter of privileges was not the main
reason for the cardinal's letter. The prelate was informing Don

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Bosco that he was enclosing a copy of the rescript sent to the
archbishop of Turin regarding the controversy between him and
Don Bosco, assuring the archbishop that the measures adopted
would put an end to all contention. The copy of these measures
contained six "petitions" submitted by Archbishop Gastaldi and
the replies from the Sacred Congregation of Bishops and Regulars,
including the annulment of the more important privileges granted
by Pius IX.
Rome, April 1, 1878
In order to eliminate the controversies between Your Excellency and
the Reverend John Bosco, superior general of the Salesian Congregation,
regarding privileges which the aforesaid priest claims within the
archdiocese of Turin, this Sacred Congregation of Bishops and Regulars
has judged it opportune to ask the aforementioned superior to produce
documentation proving the authenticity of such privileges. Some
documents showed that several privileges had been granted through
rescripts which were not formally authentic. As regards other privileges,
particularly the dispensation from requesting the ordinaries' testimonial
letters-as prescribed in the decree Romani Ponti.fices of January 25,
1848, by this Sacred Congregation Super Statu Regularium regarding the
admission of postulants to religious congregations-the only claim was
that this and other privileges had been obtained vivae vocis oraculo
[orally]. Before proceeding to the examination of these matters, this
Sacred Congregation informed Your Excellency of this intent. In tum,
Your Excellency, wishing to remove any cause of dissent, on
December 27 presented the following petitions:
l. That the Salesian Congregation be formally obliged to abide by the
papal rescript of January 25, 1848.
2. That it should not engage in preaching or administering the
sacraments except in conformity with the sacred canons.
3. That it should not publish reports of miracles as having taken place
in Turin or within my diocese during my tenure of office without my
consent.
4. That it should not publish the granting of indulgences within my
diocese unless I myself first verify their authenticity.
5. That it should not permit any non-Salesian priest to celebrate Mass
in its churches without my consent.
6. That in general the Salesian Congregation be obliged to operate with
due submission to the archbishop, save in those things in which its
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"I do not ask for more and earnestly beg the Sacred Congregation of
Bishops and Regulars to refrain from any investigation of past incidents,
since I gladly forgive Don Bosco and his Congregation for the very serious
troubles they caused me and for all the rest, in order that things may
proceed peacefully from now on."
This Sacred Congregation carefully examined all this and accurately
reported its findings to the Holy Father on March 22, 1878. In turn, His
Holiness ordered that you be informed of the decisions reached on the
above-noted items. They are as follows:
1. Even granting that the Reverend John Bosco received, as he
maintains, an oral dispensation by the late Pontiff Pius IX from the
aforecited decree of January 25, 1848, one must nevertheless hold that
Pius IX did not intend to deviate entirely from so salutary a principle of
universal discipline governing religious orders, congregations and
institutes. He held this principle very much at heart and made this known
to this Sacred Congregation prior to his death. Therefore, we hereby
declare that the decree in question is to be faithfully observed by the
Salesian Congregation.
2. The aforesaid Congregation shall not engage in preaching or in
administering the sacraments other than in strict conformity with the
sacred canons and other canonical prescriptions.
3. It may not publish information regarding miracles without first
obtaining permission from the bishop of the diocese in which such
miracles allegedly occurred.
4. It likewise may not publicize particular indulgences it has received
without first submitting the pertinent documentation to the archbishop for
his verification.
5. The Salesian Congregation may never permit any priest to celebrate
Holy Mass in its churches in the Turin archdiocese without the celebret or
written permission of the chancery office.
6. The Salesian Congregation is bound to operate in submission to the
archbishop in all matters in which he has jurisdiction, according to the
sacred canons and apostolic constitutions, save in those things in which
the [Salesian] constitutions, approved by the Holy See, and the privileges
which the Salesian Congregation may have obtained from the same
through rescripts, decrees, resolutions or other documents issued in
authentic form, exempt it from episcopal authority.
It is our hope that in view of the above-stated decisions all dissent will
cease. Nevertheless, desiring to forestall any deviation from the correct
interpretation of what was granted to the Salesian Congregation, the Holy
Father, after being fully briefed about the favors and graces granted to it
by his predecessor, has ordered that an accurate summary thereof be made

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out in triplicate. The first copy is to be signed by both of you and mailed to
this secretariat's archives.
This Sacred Congregation hopes that after the implementation of the
measures you requested, everything will proceed smoothly, as you
yourself stated in your letter of December 27. This Sacred Congregation
will send a copy of this letter to the superior of the Salesians for his
guidance in complying with all that is herein stipulated.
Your affectionate brother in Christ,
ffi Cardinal Ferrieri, Prefect
ffi A .• Archbishop of Mira, Secretary
While stating his own dissatisfaction with these decisions,
Attorney Leonori advised Don Bosco to carry them out blindly by
calling without delay on Archbishop Gastaldi and acting in concert
with him. He also suggested that he discuss with him the [Salesian]
priests' suspensions.
As regards obedience, Don Bosco never needed advice on the
matter. As for his calling on the archbishop, we do not know
exactly when this occurred, but it was probably before May 4. Don
Bosco went to the episcopal residence with Father Lazzero, who
from the waiting room overheard the archbishop's boisterous voice.
When Don Bosco emerged, he appeared lost in thought and for the
next fifteen minutes did not utter a word as they walked to La
Consolata Church. Finally, Don Bosco smiled and said, "What a
man! He would not let me say a word; he talked all the time."
Nevertheless it did seem that the ice had been broken, for on May 4
the archbishop wrote a confidential note asking Don Bosco to call
on him the following day as he urgently needed to confer with him.
Don Bosco obliged. Then on May 6, the archbishop wrote to him
again from his seminary summer home. His letter began, "If any of
your clerics are ready for ordination at the next Ember Days, notify
the chancery office without delay. Give their full name, diocese of
origin, age, and a statement that they are perpetually professed
members of the Salesian Congregation. Specify also what sacred
orders they have already received, if any." He then added that if by
May 24 he felt certain that a certain matter4 regarding Holy
Martyrs Parish and its pastor was proceeding as desired, he would
4The letter very specifically spoke of "the matter"; this leads us to assume that it had been
discussed in their May 4 meeting. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
keep his promise to Don Bosco of coming to give thanks to Mary,
Help of Christians. Likewise, in conjunction with another matter
for which he was awaiting an answer from Cardinal Bartolini, he
repeated that if things would take a turn for the better before May
24, he would "visit the new house of Mary, Help of Christians tb
thank Her." He then continued, "If, through your prayers, those of
others, or in any way, you might obtain this favor, we could
hopefully start on an era of peace and harmony." The letter closed
with, ''I am here for two or three days to rest mind, heart and body
amid the memorials of the holy hermits who sanctified this solitary
spot5 for centuries. I'll be back at my desk next Friday at the
latest." Don Bosco replied the following Thursday.
Your Excellency:
Turin, May 9, 1878
My fervent thanks for admitting our clerics [to holy orders] at the
forthcoming Ember Days. I enclose the required statement and will send
all other pertinent documents to the chancery office.
Most willingly will I pray and ask others to do so for a favorable
solution of the litigation you mentioned. To this end I have already
arranged for special prayers to be offered throughout this month at the
altar of Mary, Help of Christians. We shall also say special prayers for
your precious health because you really look exhausted.
When I arrived home on Sunday I found a letter from Cardinal Franchi,
seeking in your name an explanation of my appeal for the Church of St.
John the Evangelist without ecclesiastical approval and in competition
with your appeal for the Church of St. Secundus. I gave him the same
reply I gave to Your Excellency, namely, that my appeal was addressed
exclusively to Salesian cooperators through a bulletin printed in Genoa,
explaining that this church has been in construction since 1870 with Pius
IX's approval and the encouragement of the local ecclesiastical authority.
Since I have ordered that nothing more be said about a "monument" [to
Pius IX], I trust that there will be no more difficulties.
Hoping that you will honor us on the feast of Mary, Help of Christians,
I remain in deep veneration and esteem,
Yours gratefully,
Fr. John Bosco
5See p. 135. [Author]

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We shall dwell on the matter raised by Cardinal Franchi in
Chapter 18. Archbishop Gastaldi again asked Don Bosco to call on
him on either May 11 or 12 concerning the ordinands. Don Bosco
obliged on May 12 and also mentioned to him a forthcoming
confirmation. Later that day he wrote to him about setting a date
for it and informed him that a conference exclusively for Salesian
cooperators would be held at the Oratory the following week.6
3. SANITATION PROBLEMS
Immediately after his return, Don Bosco had to meet a serious
threat to the Oratory. Toward the end of March an outbreak of
conjunctivitis in Turin prompted the authorities to appoint a
medical committee to inspect all public and private schools. Public
schools were the first to be closed because of a widespread
epidemic among the pupils, and then it was the tum of the
Consolata boarding school, directed by Canon [Joseph] Ortalda,
and of the Oratory. The inspectors made a thorough investigation
which lasted several days, but their seemingly excessive zeal
aroused the superiors' suspicion, prompting Father Veronesi, the
catechist, to play a trick on them. On the second day of the
inspection he mingled a few boys who had been declared badly
infected with those who were to be examined. Unsuspectingly, the
doctors gave them a clean bill of health-only to be extremely
embarrassed when they discovered the ruse. The infection,
however, did truly exist. After examining the pupils, the medical
team inspected the house, reporting that sanitary norms at the
Oratory seemed to be neglected. They also suggested two
emergency measures: total isolation of the infected boys and
construction of new premises or renovation of existing ones with
better sanitary provisions. This second measure amounted to
closing down the Oratory. The prefect of the province, however,
showed better discretion, for, instead of formally ordering the
implementation of the proposals, he left the matter to Don Bosco's
good judgment, merely informing him that in due course there
would be a second inspection to ascertain if the recommendations
had been followed. Notified of the prefect's order, Don Bosco
6This sentence is a condensation. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
apprised him of the measures that had already been taken during
his absence. 7
While a second inspection was awaited, a formal order to close
the Oratory arrived on May 13 from the province's prefect on the
basis that the second inspection revealed that the recommended
measures had not been taken. This time Don Bosco had a trump
card to play when he replied on May 14 that no such inspection had
ever taken place.8
The Oratory was not closed down, but the harassment continued.
On June 12 Don Bosco was informed by the provincial school
board that a medical team led by Dr. Secondo Polto, assistant
director of the provincial health department, would soon inspect the
sanitary conditions at the Oratory to see if they were adequate for
the number of pupils. The word "soon" was evidently a loose term,
because the inspection was not made until September.
Dr. Polto was a very fair-minded gentleman. During the
inspection of the dormitories, some doctors on his team remarked
that the ventilation was inadequate. With irritation he replied,
"Have you ever seen attics where parents live with three and four
children? Their quarters serve as kitchen, dormitory and everything.
They can't even stand up straight without bumping their heads on
the ceiling." The inspectors finally determined that the Oratory
could adequately accommodate only two hundred and seventy-five
pupils. Anyway, this averted its closing. Faced with the necessity
of curtailing the enrollment, Don Bosco began telling the mothers
who came to recommend their children: "I may not take them in.
Go to the prefect of the province and ask his permission." It is said
that, facing an endless parade of mothers, the prefect lost all
patience and sent word to Don Bosco: "Enroll all the boys you
want, but see that no one else comes to bother me."9
The false report made to the prefect about an alleged second
inspection confirmed the suspicion that there were sinister
maneuvers afoot to close the Oratory. As a matter of fact, when this
attempt failed, the [provincial] school board tried to close the
secondary school department. Since this plot began in 1878 but did
70mitted in this edition. [Editor]
8This sentence is a condensation. [Editor
9This paragraph is a condensation. fEditor]

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not enter its crucial phase until 1879, we will defer the full account
of it to the next volume.
4. SCHOLASTIC PROBLEMS
An unfavorable wind was blowing on the Oratory not only from
the prefecture but from city hall as well. In the latter half of May,
the board of aldermen, totally without reason, slashed a subsidy of
three hundred lire for the Oratory night school from the budget.
This subsidy had been authorized thirty years before in recognition
of the fact that Don Bosco had been the first to introduce evening
classes in Turin. Municipal authorities had found them exceedingly
well run; hence, a subsidy to cover the lighting expenses. On May
12 Don Bosco complained with a few of his priests that the
aldermen were acting very coldly toward him, whereas the Oratory
had always treated them with every consideration; furthermore, the
Oratory itself was something the city could be proud of for its
charity. The reason for this hostility could only be the one
advanced [in 1876] to justify the revoking of a subsidy for the
Oratory's elementary summer and fall courses for day pupils. 10
What other reason could determine the closing of the day boys'
elementary school? Don Bosco had conducted it for many years,
but on October 31, 1878 the provincial school board asked him to
close it because, in their opinion, the classrooms were in a very
deplorable condition. Prior to that date Don Bosco had petitioned
the municipal authorities to provide that district with adequate
elementary school facilities, and his petition had been favorably
received and acted upon. Well aware of the people's needs, Don
Bosco, on November 2, 1878, respectfully remonstrated in writing
to the provincial authorities. 11
Seeing him so determined to continue his charitable work, the
provincial school board formally requested a list of teachers as well
as precise information on the location of the classrooms and on the
number of pupils in each class. Don Bosco's replies must have been
satisfactory, for there was no further correspondence on that
matter, but just about this time came the imminent threat of closing
the secondary school department.
10See Vol. XII, pp. 255ff. [Editor]
11 We are omitting this letter. [EditorJ

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
5. DEATH OF THREE GREAT BENEFACTORS
We have already mentioned the grave financial difficulties
experienced by the Oratory during Don Bosco's prolonged
absence. Donations had not ceased altogether, thanks mainly to the
Salesian Bulletin which stirred the charity of the cooperators, but,
nevertheless, the outstanding debts were enormous. Divine
Providence then willed that a gesture of exceptional generosity,
joined to deep sorrow, should alleviate Don Bosco's straitened
circumstances. On April 27, Baron Camillus Bianco of Barbania,
with whom Don Bosco shared a reciprocal closeness and affection,
passed away in Turin. Since the heir, in whose favor he had made
his will several years before, had died, he had altered his former
testament to name Don Bosco his sole heir and the executor of
several legacies. Thus many substantial debts were paid off.
Special prayers had been offered for the repose of Baron Bianco's
soul before his last will and testament became known, since he had
always been a benefactor, friend and father to the Salesians. In fact,
on April 28 the young Oratory clerics attended the wake at his
residence and in groups of four took turns throughout the day to
recite the Office for the Dead and say the entire rosary before his
coffin.
Don Bosco, who could barely stand on his feet, had called on the
baron during his last few hours. Although unable to recognize
anyone, he came out of his coma at the sound of Don Bosco's
voice, seemed delighted by his visit, and received his blessing with
evident pleasure. Don Bosco always cherished a fond remembrance
of Baron Bianco. Shortly before his own death, Don Bosco took a
photograph from his desk and handed it without a word to Father
Lemoyne. He looked at it and said: "This is Baron Bianco."
"Yes, a very dear friend of mine," Don Bosco whispered with
tears in his eyes.
Father Lemoyne made as if to give the photo back to him. ''No,"
Don Bosco went on, "keep it. Take care of it." Father Lemoyne
interpreted this to mean that he was to keep alive the memory of so
distinguished a benefactor. Doubtless, Don Bosco's gesture im-
pressed his future biographer, who saw an element of mystery in it.
Baron Bianco was one of an outstanding group of Piedmontese

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Back at Work at the Oratory
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noblemen who distinguished themselves by their love for the
Church and their devotion to the Pope. As things changed in Italy,
he too resigned from public office rather than betray his conscience
and continued to give generously to the Holy See and to the poor.
We believe that some expressions in his will, dated January 22,
1877, are noteworthy. After naming Don Bosco as his sole heir and
referring to him as ""his great friend," the baron declared that he
was ··convinced that this would please His Holiness Pope Pius IX,
whose blessing he invoked." He then went on, ""Since this great
man, Don Bosco, has enemies, I think it necessary to state that he
is unaware of this decision of mine, and this I pledge with my word
of honor."
Although slanderers could find no fault with this, they found
other reasons for wagging their tongues. The wildest rumors began
circulating about the size of the fortune inherited by Don Bosco;
colossal sums were bandied about on every tongue. Supposedly
heaven had rained millions and millions of lire upon Don Bosco,
and he no longer needed to seek charity. The real sum, instead, was
far below all these exaggerated speculations. Since such wild
rumors could adversely affect people and divert their charitable
donations, the June issue of the Salesian Bulletin promptly set the
record straight. Then, as a public tribute of his gratitude, Don
Bosco invited many people to a solemn month's mind Mass offered
for the baron on May 28 in the parish church of St. Theresa.
On May 3, very shortly after Baron Bianco's death, Don Bosco
again had to grieve for the death of another great benefactor of
his-Marquis Dominic Fassati-a fervent Christian very loyal to
the Pope. For him too, many prayers were offered by the family
and by the Oratory. Later, on May 5, Don Bosco sent a short but
touching circular12 inviting the public to a month's mind Mass for
the repose of the marquis' soul.
On April 6, shortly before the deaths of both Turin noblemen,
another dear friend of Don Bosco, Cardinal Joseph Berardi, who
had been in very poor health since the summer of 1877, died of a
stroke and passed on to his eternal rest. He had been a cardinal for
ten years, an honor bestowed on him for his outstanding services to
12omitted in this ed:tion. IEditor I

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the Holy See since the beginning of Pius IX's pontificate. He was
born at Ceccano on December 28, 1810.
The demise of these three elderly and well-deserving friends of
his caused Don Bosco profound sorrow. From his sons they
deserve undying gratitude.

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CHAPTER 18
Don Bosco's Memorial to Pius IX
O ERTAINLY it was a great day for Don Bosco when the
cornerstone of the Church of St. John the Evangelist was laid; he
had waited well nigh twelve years. True, it was only in 1869 that he
had decided to build a church in Viale del Re and name it after the
saint, but for years previously he had been trying to buy the land to
expand the St. Aloysius Festive Oratory. In putting up this house
of worship his intention was also to honor the person of Pius IX,
who had been baptized John after the beloved disciple, for he felt
deeply indebted to him. Though he made no public announcement
of his plan until after the renowned Pontiff's death, it is clear that
his intent preceded it because in 1877, having found a benefactor to
sponsor the main entrance doors of the church, he commissioned
Professor Joseph Boidi of Castellazzo Bormida to design them and
emblazon upon their panels emblems of Pius IX's achievements.
Architect Count Edward Arborio Mella, an outstanding student
of medieval ecclesiastical architecture, designed the church in
thirteenth century Lombard-Romanesque style, rectangular, approx-
imately sixty meters long and twenty-two meters wide, having three
naves, the central nave being twice the size of the side naves in both
width and height. The main nave and transepts, eleven hundred
square meters in area, would comfortably accommodate twenty-
five hundred people. The facade's center would be topped by a bell
tower forty-five meters high. Don Bosco's plans also included a
boarding school alongside the church to serve as a branch of the
Oratory, housing three hundred students with suitable facilities for
a festive oratory and for classes on Sundays, weekdays and
evenings for the boys of the neighborhood who were being lured
away by the nearby Waldensian church.
443

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Where did Don Bosco expect to find funds to finance this costly
enterprise? His faith made him rely upon Divine Providence and
the piety of the faithful. He had already appealed to the public in a
circular dated October 12, 1870, voicing his hope that construction
would be completed within two years. However, he had not
reckoned with the non-Catholics of the area who tossed a thousand
varied obstacles in his way, with a disastrous loss of time and
money. But once Don Bosco was convinced that a project was for
God's glory and the welfare of souls, the devil might unleash all the
powers of hell against him, only to be forced finally to back down in
painful defeat. As it was, in May 1877, after tenaciously and
skillfully overcoming every obstacle, he succeeded in submitting
the blueprints of both buildings to Archbishop Gastaldi. On
May 13 the archbishop approved them in writing, as follows:
"Having examined the plans for the new Church of St. John the
Evangelist to be built in this city of our archdiocese, we gladly
endorse them." His signature followed. This was the last formality.
Under the management of engineer Anthony Spezia, work
progressed apace: the foundations were dug, and by August 1878
the walls were rising and the concrete floor was being poured.
Don Bosco himself tells us something of the way he went about
building a church. In 1877, a lady who was on a committee to erect
a church at Castagneto of Pisa sought his advice on fund-raising.
He replied:
Dear Mrs. Marianna Moschetti:
April 11, 1877
Really, we should discuss face to face what projects can be initiated and
their probable success, but let me tell you what I think is feasible in the
Lord.
l. Pray and have others pray and receive Holy Communion as the most
efficacious way of meriting His favor.
2. Ask your parish priest to chair two extensive committees, one of
men, the other of women. Each member of these committees should sign a
pledge to be met in three yearly installments.
These committee members are to endeavor to find donors who will
contribute cash, work or building materials. One can be asked, for
example, to sponsor an altar, the pulpit, candlesticks, a bell, a window, the
main portal, side doors, stained glass windows, etc., one sponsorship per
person. Should I be able to discuss this with your pastor, I could make

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other confidential suggestions which I am not inclined to put down in
writing. 1
I shall pray for your success. My own sole support has always been
prayer to the Blessed Sacrament and to Mary, Help of Christians.
God bless you. Please pray for me. In Jesus Christ,
Yours sincerely,
Fr. John Bosco
This plan of having his more generous benefactors bear the cost
for individual items of the building had already been tried by him
and had proved very successful. He tried it now, and with good
results. On August 28, 1877 he also published an appeal in Unita
Cattolica. The article, after reviewing past work on the church,
called upon its readers to "contribute money, building materials,
labor, objects of art and sacred appurtenances." To give weight to
the appeal, the paper dug up a recommendation made by Church
officials of Turin on behalf of the enterprise, somewhat old but still
timely. '"With deepest satisfaction." Vicar General Zappata had
written on October 30, 1870, "we have studied and approved plans
submitted by the good and zealous priest of our diocese, Father
John Bosco, so deserving of both Church and society for his many
religious and charitable enterprises." He then expressed the hope
that the enterprise would soon be completed. To bolster his
recommendation he prefixed his signature with the words: "This at
the order and in the name of His Excellency the Archbishop," who
was then Archbishop Alexander Riccardi.
For some reason we do not know, this announcement displeased
Archbishop Gastaldi, who, after notable delay, had a letter written
to Father Rua, as the Oratory's acknowledged superior, dated
October 14, stating that no copy of this document was to be found
in the chancery files, and so, at his request, could he please be sent
the original as soon as possible so as to have an authentic copy
made. However, in a report entitled "Esposizione ai Cardinali del
Concilio" [An Explanation to the Cardinals of the Council]2 we
read: "Since the original was actually in the chancery files, the only
thing that could be done was to give him a copy. This did not satisfy
1Very probably he was alluding to wills and legacies. [Author!
2 Tipografia di San Vincenzo de' Paoli, Sampierdarena, 1881, p. 34. [Author!

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
him, and he kept on harassing us, demanding that we give him a
document which was already in his possession." Some time later
Father [John Baptist] Anfossi wrote an article for Unita Cattolica
pointing out the need for both the church and the boarding school of
St. John the Evangelist, but the editor rejected it, claiming that the
archbishop would not permit him to publish it.3 The storm clouds
were gathering afresh.
The real blow came while Don Bosco was still in Rome. After
having initiated work on the Church of St. Secundus in Turin, he
had been forced to withdraw, so that construction remained at a
standstill.4 The parish priest of the area, Father Leo Prato,
recognizing its grave need, launched a campaign to make it into a
tribute of Turin's people '"to the noble soul of Pius IX" through
their generous contribution toward its construction, and on
February 17, 1878 Unita Cattolica published a brief item to this
effect. Informed of it,5 Don Bosco wrote to Father Rua:6 "Tell
Father Bonetti to write an article for the Salesian Bulletin on the
Church of St. John, stating: 1. This undertaking was suggested,
blessed and subsidized by Pope Pius IX. 2. One could hope for no
better memorial than to finish a work which the Pope himself had
begun and to dedicate it to his honor as being in keeping with his
last recommendation: 'Take care of impoverished youth.'7 3. It is a
duty of our cooperators to complete a work initiated by the man
who founded the Salesian cooperators."8
Father Bonetti wrote the article immediately but held it for April,
since the March issue was totally devoted to the deceased Pontiff.
The article was entitled: ''The Salesian Cooperators to the
Everlasting Memory of the Great Pius IX." The proposal so
delighted the cooperators that they immediately responded by
sending donations every day for this noble enterprise. The
magazine amply acknowledged their exquisite kindness in its May
issue.
3 Letter from Father Anfossi to Father [Joachim! Berto, Turin, February 10, 1878.
[Author]
4 See Vol. X, pp. 89, 171. [Editor]
5 Letter from Father Anfossi to Father Berto, Turin, February 19, 1878. IAuthor I
6 Rome, undated, but evidently between February 20 and 25, 1878. [Author]
7Allusion to the last allocution of Pius IX, on the feast day of Our Lady's Purihcat1on.
[Author I
8 Cf. Vol. XI, pp. 73ff. !Editor]

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However, a new wrinkle had developed in the meantime. On
February 27 Turin's archbishop issued a pastoral "concerning a
monument to be erected to the great Pius IX in Turin." It was
obvious which monument he meant. On March 3 Unita Cattolica
carried a column entitled "Turin's Monument to the Sacred
Memory of Pius IX." It hoped to see a monumental building whose
dome would be topped by a lofty statue of Pius IX in the act of
blessing "'Turin, Italy and the world." The archbishop then forbade
the Salesian Bulletin from making any mention of its own
monument and notified the Sacred Congregation of Bishops and
Regulars as well as the Secretariat of State; both opened a
correspondence with Don Bosco which is an important part of our
saintly founder's biography.
Don Bosco first heard from Cardinal Franchi, secretary of state,
recently appointed by Leo XIII to that high office, who died just
months later on July 31. Basing himself on what he was told by
Archbishop Gastaldi, he wrote:
Rome, May 2, 1878
Reverend and dear Father:
The April issue of the Salesian Bulletin, published by you at
Sampierdarena, has urged the faithful to consider as a monument to Pius
IX, of sacred memory, the new church which is being constructed in Turin
under your sponsorship in honor of St. John the Evangelist. However, the
archbishop of Turin has already invited the same people to contribute to a
monument to the glorious Pius IX by erecting a new parish church in the
recent development named St. Secundus. A dual appeal to Christian
charity for one and the same purpose seems inadvisable, especially since
the initial appeal was made by the local ecclesiastical authority and the
second by a priest unauthorized by that authority. People may well see
this as a slight to that superior. Such considerations are strengthened by
the fact that you are reportedly not on the best of terms with His
Excellency. Furthermore, he will hardly be pleased by this kind of public
rivalry in a matter of this nature.
In view of these and other considerations of which you can easily
become aware, please find a way of clearing up all misunderstandings in
this matter and keeping harmony with the archbishop in a project so

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
closely linked to his name, or else take some other course of action that
will not cause him grief or vexation.
With this trust I remain,
Yours affectionately,
~ Alexander Cardinal Franchi
Blamed for something assuredly not his fault and realizing where
the charge came from, Don Bosco sent the cardinal the requested
explanation, as follows:
Your Eminence:
Turin, May 8, 1878
I thank you sincerely for the letter you graciously sent me, since it gives
me a chance of offering an explanation which alters the situation as you
described it.
It would appear that I am being charged with appealing to the faithful of
the diocese of Turin to erect a monument to the late lamented Pius IX in
conflict with a similar previous appeal, and doing that without my
superior's authorization. Graciously let me offer some clarifications:
1. The Church of St. John the Evangelist was begun some years ago as
a monument to Pius IX. As early as 1870, His Eminence Cardinal
Antonelli wrote me a letter of encouragement in the Holy Father's name,
sent a blessing to donors and enclosed the first donation of two thousand
lire, commenting that His Holiness was contributing to this church
because it would be a line of defense against the Protestants who had
opened a hostel, a school and a place of worship of their own in that area.
The origin of this church therefore by far predates the archbishop's appeal.
2. This construction was begun with the consent of the local
ecclesiastical authority. In fact, Archbishop Alexander Riccardi of Turin
directly urged and encouraged me, issuing [on October 13, 1870] a warm
recommendation to the faithful to contribute to the project.9
3. The Salesian Bulletin is not published in Turin but at Sampierdarena,
with the approval of the archbishop of Genoa, who in his great kindness
befriends and favors the poor boys of our schools.
4. The Salesian Bulletin's appeal was not addressed to the faithful, as
you have been led to believe, but solely to Salesian cooperators, who are
the ordinary benefactors of our houses in Italy, France and America.
5. It is worthy of note also that, due to one outstanding person's
9 See Vol. X. p. 88. [Editor]

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opposition, the apostolate of the Salesian cooperators is tightly restricted
in the archdiocese of Turin.
My clarifications will make Your Eminence realize that all was done
with the approval and recommendation of the Holy Father and of the local
ecclesiastical authority, that the appeal in question by far antedates that of
Archbishop Gastaldi, that the cooperators to whom it was addressed are
very few in the archdiocese of Turin, and that the Salesian Bulletin is
published with the authorization of the archbishop of Genoa, and it is sent
only to our benefactors, to whom we account for our projects so that,
seeing the results of their charity, they may more gladly continue their
assistance. Since such misunderstandings have given rise to unpleasant
events, I earnestly ask Your Eminence to let me know when complaints of
this kind are brought to your attention.
With deep thanks and reverence, I am honored to remain,
Yours most devotedly,
Fr. John Bosco
Not long after, Don Bosco received an admonition from the
cardinal prefect of [the Sacred Congregation of] Bishops and
Regulars. One sentence lifted from Don Bosco's letters where he
refers to the appeal to the charity of the Salesian cooperators seems
to indicate that Cardinal Ferrieri had seen Don Bosco's letter [to
Cardinal Franchi] and was commenting on Don Bosco's fourth
point.
Reverend Father:
Rome, May 18, 1878
Recently the archbishop of Turin informed the Sacred Congregation of
Bishops and Regulars that you addressed an appeal to the Salesian
cooperators for funds to build in Turin the new Church of St. John the
Evangelist as a memorial to Pius IX. The project is in itself highly
commendable and merits high praise from every standpoint. But at this
time, since it appears to rival an identical project of the local archbishop,
as he announced in his pastoral letter a month ago-namely to erect a
monument to the Sovereign Pontiff Pius IX in the Church of St. Secundus
in Turin-I request that you desist for the time being from soliciting funds
for your project so as not to give wavering Christians occasion to complain
that you are opposing your archbishop. With this understanding, I wish
you all success in the Lord.
At your service,
~ Cardinal Ferrieri, Prefect

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Two days later a third admonition reached Don Bosco, this time
from Cardinal Franchi who very tactfully reaffirmed his stand.
Dear Father:
Rome, May 20, 1878
Your letter of May 8 and the clarifications you felt you had to give me in
reply to my official clarification No. 29089 makes it clear that you
have valid reasons for having put your hand with commendable zeal to
building a church dedicated to St. John the Evangelist. This leads me to
believe that, since these are the motives of your action, you have no need
to solicit funds from the faithful by adding a further reason of erecting the
church as a monument to the sacred memory of Pius IX, especially since
the archbishop has in mind to put up such a monument by building a
church for the faithful of the new parish of St. Secundus.
I firmly trust that you will defer to the archbishop and refrain in every
way from promoting or urging completion of your church as a memorial to
Pius IX. I am also confident that by so doing the understanding which
should exist between you, as superior of so many pious institutions, and
the local ecclesiastical authority will be strengthened.
Yours sincerely,
~ Alexander Cardinal Franchi
Don Bosco felt that he had to affirm, clarify and thoroughly
explain the points he had made to Cardinal Franchi. Hence, upon
receiving the above reply, he immediately answered it before
responding to Cardinal Ferrieri. He contended that he had
appealed to his cooperators from Genoa rather than from Turin,
and that therefore his own archbishop had no valid reasons for
pressing charges against him.
Your Eminence:
Turin, May 28, 1878
Please permit me a further clarification in reply to the kind letter you
graciously sent me. My reply is further made necessary by the letters sent
by our most reverend archbishop about me on this subject to the Sacred
Roman Congregations.
Please bear in mind: I did not contend with others, they contended with
me; ten years ago I publicly initiated work on both the church and hospice
of St. John the Evangelist; the Salesian Bulletin is published at the St.
Vincent Hospice in the borough of Sampierdarena, Genoa, at the expense

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and under the responsibility of the director of the orphanage, and I do not
believe that Turin's archdiocesan authority reaches that far; the Salesian
Bulletin is sent only to Salesian cooperators or benefactors in cities and
countries where we have houses. We account to them for what we do with
their funds or, more exactly, their donations. Furthermore, their number in
Turin is very limited because of the archbishop's opposition. However,
since it is my intent always to yield to authority without excuse, the
archbishop has been assured that, save for the issue now in print, future
reference will be made only to the Church of St. John the Evangelist with
no mention of a monument to Pius IX-and this despite the protests of the
Salesian cooperators who feel that it is unfair to prohibit them from
erecting a memorial of gratitude to the founder of their association.
Although the archbishop showed that he was content and fully satisfied
with our acquiescence, he has not stopped writing to Your Eminence and
to the Sacred Congregation of Bishops and Regulars, complaining and
using up time that should conscientiously be devoted to God's greater
glory and the welfare of souls. I now plead with Your Eminence to
graciously take our humble Congregation under your strong protection.
Please, tell our archbishop to let me know of difficulties when they arise
and ask him why he keeps appealing to the Holy See once we have settled
matters between us. For years now I have been forced almost daily to send
clarifications to Rome concerning charges brought against us by the
archbishop. This is damaging to our young Salesian Congregation, which
so badly needs to consolidate its structure and meet the needs and distress
of the present time. Please be indulgent if these pages contain expressions
less than reverent. My sole intent is to be honest in stating things as they
are to the Church's supreme tribunal, as I hope I can use the little bit oflife
which God deigns to grant me to benefit the Congregation that the Holy
See has graciously entrusted to me.
Please excuse the bother I am causing you and accept the prayers which
the Salesians daily offer to the Lord that He may give you unfailing health
and happiness. In their name I am honored to remain,
Your humble and grateful servant,
Fr. John Bosco
After a while, perhaps to find out if the Secretariat of State had
other complaints, he replied to Cardinal Ferrieri. The fourth point
raised in his letter is particularly worth our consideration.
Your Eminence:
Turin, June 1, 1878
I have received your letter which asks me to refrain from soliciting

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
donations from the Salesian cooperators to continue work on the Church
of St. John the Evangelist, as this seems to conflict with an allegedly
previous appeal made by the archbishop of Turin for the Church of St.
Secundus.
Will Your Eminence allow me to repeat the explanations I have already
sent to the Cardinal Secretary of State, who received the same
complaints?
1. First let me state that I personally made no appeal of any kind. The
publication cited was issued in my absence and without any involvement
on my part, having been printed at the boys' home in Sampierdarena,
Genoa, at the expense and in the name of the home's director and with the
ecclesiastical approval of that archdiocese.
2. Nothing was published in the diocese of Turin. Hence there seem to
be no grounds for complaint from the local ordinary.
3. It must be borne in mind that the Church of St. John the Evangelist
was begun more than ten years ago with the blessing and a donation of two
thousand francs of the late beloved Pius IX. He supported this work as a
line of defense against the Protestants who run a school, hostel, hospital
and church in that area. The local ecclesiastical authority [of that time J
approved and commended the project, urging the faithful to support it, as
may be seen from the enclosed statement. I do not believe that this
approval is to be considered withdrawn.
4. As for the Church of St. Secundus, I began to construct it many
years after that of St. John the Evangelist. After I had spent considerable
funds, the archbishop decided to intervene in the construction. I willingly
turned everything over to him because he was my ecclesiastical superior.
Hence I have set up no conflicts; others have set them against me,
hurting a work begun over ten years ago which brought me indescribable
problems on the part of the Protestants.
5. This notwithstanding, no sooner did the archbishop raise objections
than I immediately reassured him personally pro bono pacis that, save for
the issue then on the press, the Salesian Bulletin would in the future never
refer to the church and hospice of St. John the Evangelist as a monument
to Pius IX.
Convinced that I have dutifully responded to your appreciated letter, I
state my readiness to obey any order or counsel of yours to show that I am
and have the honor to remain,
Yours sincerely,
Fr. John Bosco
This exchange of letters, unknown to the public, did not free the
Salesian Bulletin from its obligation of explaining its former

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statements on this matter to its Turin readers-for the problem
centered on them-before it could silence the whole affair. Hence
the Salesian Bulletin's editor had every article dealing with the
Church of St. John written in two versions, one addressed to the
Turin cooperators with no mention of "monument," and the other
to cooperators in general, retaining the word "monument.'' The
June issue ran an article called "Justifying the Church of St. John
the Evangelist as a Monument to Pius IX" in which Father Bonetti
fthe editor] briefly recounted its history and then went on to say:
Certain considerations have made us restrict our fund-raising for this
project to Salesian cooperators alone, showing them how wonderful and
praiseworthy it is of them to raise this sacred monument to our first and
greatest benefactor, our association's eminent promoter. 10 Despite all
this, however, we have recently been told that we are causing someone
embarrassment. Regretting that unintentionally we should have embar-
rassed anyone, we merely remark that, even if the great Pius IX had not
died, the Church of St. John the Evangelist, as that of St. Secundus, would
still have been built. What harm then can be done to one church by
designating another as a monument? As for us, we earnestly commend the
Church of St. John the Evangelist to our cooperators because it must
remind posterity of the great Pius IX and of the cooperators' indebtedness
to him. At the same time, with all the effort we can muster, we urge the
faithful to contribute to the Church of St. Secundus, which will also be a
fitting memorial to that glorious Pontiff. We firmly trust that God will
supply the friends needed to raise both these churches for· His greater
glory, for the welfare of souls, and for the honor of His most faithful
servants.
The article closed with a reference to two documents of 1870,
assuring the readers that the plan to dedicate the Church of St. John
the Evangelist as a memorial to Pius IX dated years back, and that
everything had been done with the full consent of the ecclesiastical
authorities [of that time]. News of this controversy was upsetting
Don Bosco's many friends, and they did not hide their keen regret.
Archbishop Gastaldi hinted at this article in a letter to Don
Bosco of July 20:
10A footnote here ran: ··Bear in mind that ·cooperators' means our benefactors not only in
Turin. but all over Italy, France and America, where we have opened houses to safeguard
endangered youth. We ourselves do not have steady income to initiate and bring to
completion the works that God entrusts to us, and so we regularly voice our needs to our
cooperators to seek their charitable aid." IAuthor I

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Again I most earnestly ask you to instruct the Salesian Bulletin's editor
not to keep harping on the archbishop of Turin and other bishops. The
arrogance of some self-styled Catholic writers who have set themselves up
as teachers, censors, judges, and reprimanders of bishops, who were given
the mandate Docete omnes gentes, is a most grave scandal, wreaking
immense damage on our most holy faith. I object with all my strength to
this arrogance as essentially irreligious and schismatic. And caution him
once more against publishing any notice, any invitation or exhortation
concerning the Church of St. John the Evangelist as a memorial to Pius
IX. I assume that in your prudence and good judgment you realize the
importance of what I say, and so I hope that I shall be given no further
reason to make me alter my attitude of benevolence toward the Salesian
Congregation.
Meanwhile Don Bosco was cudgeling his brain to find funds. In
1877 he had been given some help by the department of railways of
northern Italy in transporting materials, but only up to thirty-eight
tons. He now petitioned, on December 14, almost on the eve of his
departure for Rome, that this ceiling be removed. In a reply
the director general cited the forthcoming transfer of railway
transportation to another private company11 and stated that the
relief measures that had been in effect until now would cease as of
May 31, 1878, nor would the tonnage limit be changed. On April
24, 1878, Don Bosco renewed a request for a reduction in freight
rates beyond those limits, but the reply was still negative.
He also called upon his brother priests for help, requesting that
they offer Masses and ask brother priests to do the same, letting
him use the stipends. On the feast of Mary, Help of Christians-
and again on that of the Assumption, with due modifications-he
addressed a circular12 to a great number of priests. The Salesian
Bulletin too, of course, did its share each month. The July issue
contained a two-page spread of the architects' plans of the church
and hospice-the first time the Salesian Bulletin ran an
illustration.
One more ceremonial ritual remained-the solemn laying of the
cornerstone. Don Bosco turned his mind to that as soon as he
returned to Valdocco. [On April 25, 1878] he wrote to Count
11 The administration of railways in northern Italy was to be turned over to another
company by July I, 1878. IAuthorl
120mitted in this edition. IEditor I

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Eugene De Maistre: "" ... I have a favor to ask of you. Within the
first two weeks of next May, we will have the blessing of the
cornerstone of the Church of St. John the Evangelist ... in honor of
the late beloved Pius IX. Would you do me the honor of laying this
cornerstone? I ask this of you for the love of that Pontiff for whom
you so often risked your life. 13 Choose a day most convenient for
you."
The count could not accept because, with the onset of fine
weather, he usually left for France with his family. Don Bosco went
higher and sent his request to the duke of Genoa, who replied on
June 6 that he was due to leave Turin very soon and could not
accept "'·the courteous invitation." He then passed the invitation on
to Prince Eugene of Carignano, who felt that he could not accept
since he always declined invitations for similar ceremonies.
In former days, princes of the House of Savoy had not declined
opportunities to honor the Oratory by their presence, but conditions
of public life had changed and it was felt that a certain restraint was
needed. Nevertheless, Don Bosco always enjoyed great esteem at
court. In fact, the children of Prince Amadeus, duke of Aosta, used
Don Bosco's Bible History, Church History and the History of
Italy as textbooks in their classes under the tutorship of Father
Violino, a former Oratory pupil. When the young princes would ask
who Don Bosco was, their tutor would reply, ""He is a saint, a saint
of today." Anxious to meet him, they asked him to take them to
Don Bosco. ""Gladly," he answered. However, though he did take
them periodically to the Church of Mary, Help of Christians, he
never set foot inside the Oratory, for Prince Amadeus would not
give the press any opportunity for gossip by having his children
introduced to Don Bosco. 14
There was also need to provide for the ritual blessing which
accompanied the cornerstone laying. Don Bosco, who, despite all
their problems, had constantly kept in touch with the archbishop
both by letters and by visits, called on him on July 19, encouraged
by a personal invitation from His Excellency, who had asked for •• a
13The count had served in the Papal Zouaves. IAuthorl
14The noble and fearless Father Violino tactfully declined to accompany Prince Amadeus
and his family when they moved to Rome, and he retired to Mondovi. Far from being upset,
the prince continued to pay him his salary and, on returning to Turin, reinstated him in his
service. IAuthor I

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
brief interview" with him. Capitalizing on the opportunity, Don
Bosco mentioned the ceremony, and the following day the
archbishop wrote, "Yesterday you mentioned the blessing and
laying of the cornerstone for the new Church of St. John the
Evangelist in Turin as being imminent. Since I do intend to officiate
personally at this sacred ceremony, as liturgical rules prescribe, but
also have other commitments to meet, please send me as soon as
you can the approximate date of this sacred function so that I can
set my calendar."
Twenty-four hours later he had second thoughts and wrote once
more: ''While reflecting on the cornerstone ceremony for the
Church of St. John the Evangelist in Turin, I thought that you
might wish to officiate yourself. If so, I grant you all permissions
with this letter. You may carry out the service according to the
Roman Ritual on whatever day you choose. However, bear in mind
that, given the present circumstances, if the archbishop of Turin
does not personally bless the cornerstone-especially should
the mayor, the prefect or a prince be present-the door would
instantly be flung open to the father and author of lies, who would
sow the seeds of hell with both hands, filling people's minds and
spreading gossip in the press, the taverns, the stores and the
coaches, destroying both truth and charity and wreaking untold
havoc among souls. Neither you nor I would then be totally
blameless for the scandal. Hence I think it very advisable that
everything proceed as I told you this morning and as I wrote you
yesterday." It had never occurred to Don Bosco to preside at the
ceremony himself. No doubt the usual mischief-makers must have
been busy to bring about this unwarranted sermon.
Since he could not have a prince of the House of Savoy at the
ceremony, Don Bosco sent Count Cays to invite Mayor Ferrari of
Turin. The mayor felt that he ought to consult the board of
aldermen. On July 31 he replied: "No one can question your zeal
on behalf of the poor most in need of learning and education.
Without getting into a discussion about the results you may achieve
in terms of improved learning, we all acknowledge the diligence
with which you carry out your plans. The city administration,
restricted to its own domain of action lest it prejudice its own
functions, applauds private initiative, neither obstructing nor
encouraging it. It is therefore out of place for the mayor to take part

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in, much less preside over, a ceremony which certainly has
prominence of its own and needs no further embellishing."
Realizing that the "neither obstructing nor encouraging" meant that
the mayor was diplomatically washing his hands of the matter, Don
Bosco so informed Archbishop Gastaldi in his reply to the latter's
communication of July 20 concerning the Salesian Bulletin.
Your Excellency:
Turin, August 6. 18781 5
After some delay the mayor of Turin has replied that he cannot come to
lay the cornerstone of the Church of St. John the Evangelist.
I have, therefore, invited a banker, Mr. Joseph Ceriana, who has
accepted. The ceremony will take place next Monday morning,
August 12, at 10 o'clock. This is at the gentleman's request, but he will
accommodate to a change of schedule if needed. Should Your Excellency
decide to come and perform the ceremony, you would delight everyone,
and I humbly beg you to do so. However, if you cannot come or judge it
wiser to be absent, I shall preside by virtue of the faculty you so graciously
granted me in your letter of July 21. If you will honor us. please let me
know where I may send a coach to fetch you.
I have passed on the sense of your letter to the editor of the Salesian
Bulletin as per your instructions. He sent me a confidential reply. which I
now enclose with equal confidentiality-not that I approve it. but only that
I may share it with you.
I heartily thank you for the benevolence you have promised our humble
Congregation and assure Your Excellency that we shall make every
possible effort not to be unworthy of it.
All I ask is that we be treated equally with the other religious
congregations in this city. To begin with. there is one favor I would like to
ask: that our priests, particularly our directors, when they are transferred
to one of our houses in this archdiocese, be excused from any further
examination for confessions once they have taken the examination
elsewhere and have had some years' experience in the holy ministry. I am
expressing but a wish. I shall abide by whatever you decide.
On August 10, the feast of St. Lawrence and Your Excellency's name
15Don Bosco, usually hasty in jotting dates, not only made sure not to omit the date on any
of his later letters to the archbishop, but took pains to write it out in full. There was a reason
for this. In the archdiocesan liturgical calendar for the year 1878, Section 6, entitled De die
scriptis apponenda [Concerning dates in documents] stated: "We strongly reprove the style
of abbreviating the date on letters and documents by using a number for the month and
indicating the year by its two last digits. This innovation invites ambiguity, misunderstandings,
possible alterations and errors." [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
day, all our boys will join me in praying and offering our Holy
Communions that you may regain and long enjoy your health. I am greatly
honored to remain,
Your humble servant,
Fr. John Bosco
The ""confidential reply" to which reference is made above came
from Father Bonetti at Sampierdarena and expressed the opinion of
his editorial staff. Don Bosco forwarded it with the caution: ""Not
that I approve." In all truth, a very subtle irony runs through it,
especially the piece about the Atheneum-as was easily noticed by
those who knew that the periodical favored Rosminian philosophy
and mirrored the archbishop's own views. We reproduce it here
because it may well be seen as the final word in this controversy.
Reverend and dear Don Bosco:
Sampierdarena, August 1, 1878
We have just received your kind letter passing on the earnest
recommendation of Archbishop Gastaldi to instruct '"the Salesian
Bulletin's editor not to keep harping on the archbishop of Turin and other
bishops.... And caution him once more against publishing any notice,
any invitation or exhortation concerning the Church of St. John the
Evangelist as a memorial to Pius IX."
Admittedly, the first part of this directive particularly both surprised
and alarmed us. It sounded as if the editorial staff of the Salesian Bulletin
had until now waged war against the archbishop of Turin and other
bishops. Actually, all we have been doing is trying to promote the good of
the Church among our benefactors or cooperators.
We immediately reread our articles in the Salesian Bulletin but failed
to find a single phrase that in our opinion smacked of irreverence toward
any bishop or indicated any pretense of ours to behave like teachers,
censors, judges and reprimanders of bishops, such as was stated. Apart
from any other prelate, we made two references to the archbishop of
Turin, and with a good intention, convinced that we were faithfully
interpreting his mind. First, in the June Bulletin we wrote the following in
describing the feast of Mary, Help of Christians: "Enhanced splendor was
imparted to the ceremony by the presence of the devout Bishop Stanislaus
Eula of Novara, who pontificated with permission of our venerated
Archbishop Lawrence Gastaldi.''
There seems to be nothing irreverent in this statement, especially
considering that in granting another bishop permission to officiate that day

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459
in the Church of Mary, Help of Christians, the archbishop had required
that public announcements explicitly state that the bishop had received his
permission to pontificate.
Second, the July issue of the Bulletin replied to the Illustrated
Atheneum which, claiming to have the imprimatur of the archdiocese of
Turin, arbitrarily interpreted the decrees of Urban VIII to prove that
Catholic newspapers are not allowed to publicize any miracle claimed to
be obtained through the intercession of Pius IX until that miracle has been
recognized by the Holy See. In that case, far from acting as teachers,
censors, judges and reprimanders ofbishops, we raised our voice against
the periodical for the way it blamed not only the journals which had
reported such graces prior to the Church's final judgment, but also the
bishops who authorized the statements. Our article makes it evident that
we were attacking the irreverence shown by the above periodical, which
claimed to know more than the official episcopal and archepiscopal
censors of Italy, including Rome itself. At the same time we defended the
archbishop of Turin who directly was made to appear by the Atheneum as
opposing the views of many illustrious, honored prelates. Well, now, are
we not rightly astonished to find that he calls us irreverent to episcopal
authority and accuses us of upsetting the archbishop of Turin?
Furthermore, if he regards our conduct in this matter as "a most grave
scandal wreaking immense damage on our most holy faith," all we can say
is that we are not to blame. The fault should lie with the censors of the
archdiocese of Genoa, who authorized our articles without comment or
criticism. You know very well that this little publishing house of ours puts
out nothing without the prior approval of ecclesiastical authority. It would
seem in this case that we are giving people the impression that the learned.
devout and zealous archbishop of Genoa had authorized "an irreligious
and schismatic" publication. We therefore humbly and earnestly beg His
Excellency, Archbishop Gastaldi, to point out the blameworthy errors in
our articles, and we assure him that his observations will gladly be taken
with due respect.
As regards the Church of St. John the Evangelist, the problem was the
word "monument." The archbishop asked us no longer to call this church
a ""monument to Pius IX," since he wishes the Church of St. Secundus to
be Turin's only monument to this great Pontiff. Once we knew this wish of
his, we took great care to avoid using this word in any issue of the Salesian
Bulletin which reaches our cooperators in either the city or the
archdiocese of Turin. Our pressmen can vouch for this, because we
stopped the presses and had the typesetters alter the composition We shall
continue this policy in the future. We do not believe that we can
completely hush the purpose of this church since the cooperators who

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
donated and are still donating funds toward it have a right to know how
work on this house of worship is progressing. Let it be understood,
however, that such information is in no way being sent to the general
public but only to our own benefactors and cooperators, and there are very
few of them in the archdiocese of Turin.
This is a confidential letter, but do with it as you wish. We only ask that
you let our archbishop know that we hold him in high esteem and
veneration, that we pray God to preserve him for the welfare of the Church
and thefaith, and that we shall conscientiously publish only what our
ecclesiastical superior judges to redound to God's greater glory and the
welfare of souls.
The Editorial Staff
Something happened in connection with the construction of the
Church of St. Secundus which throws some light on the
archbishop's circle of friends who fed him biased reports and left
him the role of victim rather than agent.
The Buzzetti brothers, Charles and Joshua, building contractors
of the church, had agreed with Archbishop Gastaldi that he would
pay them a stipulated sum until the church was finished. He paid on
account at irregular intervals and received a receipt each time from
one of the Buzzetti brothers. Their account books show that they
received fourteen partial payments amounting to eighty thousand
two hundred lire between July 1, 1874 and November 6, 1877.
On February 1, 1878, Joshua Buzzetti went to the archbishop's
residence to ask for another payment. The archbishop received him
very graciously and started by saying that he felt it would be wiser
to make out a single statement of all the sums of money paid over
those years so as to simplify his bookkeeping. Then he gave
him another three thousand lire, and, disregarding the previous
fourteen receipts, made out one overall receipt for eighty-three
thousand two hundred lire. This final receipt made no mention of
any extant partial receipts. Although Buzzetti asked him to void
them, he refused and simply asked him to sign the receipt.
Understandably Buzzetti felt uneasy. He preferred having those
receipts in his possession before signing, but he also realized that it
would be both discourteous and distrustful to insist upon his
demand with the head of the archdiocese. The archbishop had
meanwhile called in his secretary Father Maffei and notified him of
this last payment of three thousand lire. Yielding to pressure,

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though still uneasy, Buzzetti signed the receipt. While Father
[Francis] Maffei was signing as witness, Canon [Thomas] Chiuso
suddenly entered to announce some French visitors, immediately
ushering them into the room. Archbishop Gastaldi snatched the
receipt and, taking Buzzetti by the arm, hastily let him out by a
small, secret door. He kept the partial receipts.
Joshua Buzzetti went home very upset, his head in a quandary,
for he felt that something was wrong with the way he had been
dismissed. He told his brother Charles what had happened, and
Charles, equally disturbed, told him that he had been wrong to act
in blind trust. Afraid of losing his hard-earned money as well as the
money advanced to the masons, he insisted that Joshua return to
the archbishop and ask for the partial receipts. Joshua did so but
could not get an audience.
On May 9, 1878, Joshua Buzzetti received the final payment of
ten t~ousand lire from the archbishop himself. He made bold then
to mention the duplicate partial receipts, but the archbishop
demurred, so that Joshua felt that he wanted neither to return nor to
void them. From then on, despite all his insistence, he could not
speak to the archbishop again, for the secretaries kept shunting him
to Canon Chiuso's office. The canon always found excuses for not
letting him see the archbishop, reassuring Joshua that he himself
would personally deliver the partial receipts to his working site at
the Church of St. Secundus-but he never showed up. It is to be
noted that, prior to this, Buzzetti had always had free access to the
archbishop and that when, occasionally, the archbishop could not
receive him immediately, he was asked to wait until the prelate was
free.
For about two years Joshua kept calling on Canon Chiuso every
other week, and he was always given the same reply. The Buzzetti
brothers were worried, but they tried to comfort themselves with
the thought that such people would not stoop to dishonesty.
Toward 1881, Joshua tried to sound out the archbishop's intention
indirectly, writing to ask for a statement of the total sum paid out to
him, saying that he needed it for the engineer supervising the work
in order to settle outstanding accounts and verify how much was
still owed to the bricklayers. He never received a reply.
Archbishop Gastaldi died in 1883, leaving Canon Chiuso heir to
all his estate, which amounted to over a million lire since all his

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
income as archbishop, by legacy or otherwise, was legally received
as a private citizen. Consequently, under the law, Canon Chiuso
did not have to account to anyone for what had been handed over
to him.
Joshua Buzzetti lost no time in calling on Canon Chiuso to
retrieve those ill-starred receipts. Chiuso listened with unconcern,
as though he had no obligations in the matter, but, lest Buzzetti
create a scene, he slowly led him out of the office into a waiting
room, where through a glass partition the chancery staff could see
whatever took place. There, acting as if he had no idea of what
Buzzetti wanted, he asked him to repeat his request. Then, claiming
that he was in no way indebted to him, he took out the partial
receipts and said, "If you come to me for payment and goad me on,
I will pay you with these recepits. Go for your money to the pastor
of St. Secundus." This was a blatant swindle to force the Buzzetti
brothers to demand their payments from the pastor of St. Secundus.
Buzzetti replied that he had signed the contract with the
archbishop, no one else, that he did not intend to forfeit his
rightful money, and that pressure of this kind had been put upon
him even during the archbishop's lifetime.
Thunderstruck by this intimidation, his head in a turmoil.
Buzzetti was so beside himself that he could neither cry nor speak.
He was being swindled of eighty thousand lire, and a priest had
contrived it! The poor man hastened to unburden his heart to Don
Bosco, who already knew of the situation. "I know that you have
already spoken ill of Canon Chiuso," Don Bosco replied. 'That
was wrong." In tum, Buzzetti retorted that he was so disgusted with
Chiuso that if he ever attended Mass at the cathedral and found him
on the altar, he would walk out.
"At the altar a priest is always a priest," rejoined Don Bosco.
"Do not worry.... It will all blow over.... Don't lose heart. If I
ever see you depressed, I will tweak your ears." He did not say a
single word that might in any way slight Chiuso or recall unpleasant
incidents. Buzzetti greatly admired him for that.
We will summarize the sequel. Since Canon Chiuso maintained
that he knew of no contract between Archbishop Gastaldi and the
Buzzetti brothers regarding the construction of the Church of St.
Secundus, saying he had no idea that the Buzzetti brothers even
existed and he owed them nothing, the Buzzetti brothers went to

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463
court. They were supported by their master ledger, by Father
Maffei who testified for them, and by other proofs. Yet problems
remained which could have led to complications.
Canon Chiuso was subpoenaed by the claims court. At the
hearing he began reading a statement prepared by his defense
attorney, but the magistrate interrupted him, instructing him to
reply to his questions with a simple yes or no. "Did a contract exist
between Gastaldi and the Buzzetti brothers?" ... "Do you know
the Buzzetti brothers?"... "What is the sum owed by Gastaldi to
the aforesaid brothers?" Such resolute insistence forced Chiuso to
answer, lest he be brought up on criminal charges. Thus a
settlement was reached. Chiuso paid the amount which had been
agreed upon and handed back the partial receipts.
Now let us turn to more pleasant matters. The long deferred
cornerstone ceremony took place on the eve of Our Lady's
Assumption. Don Bosco announced the news ""with great joy" in
his letter of invitation on August 12, 1878. Archbishop Gastaldi
imparted the blessing with all the solemnity of the Roman
Pontifical. Then Baron Joseph Ceriana, bank president, as
chairman of the celebration, troweled the cornerstone within the
sanctuary of the future church, in a niche alongside the pilaster
nearest the gospel side of the main altar. The ceremony was
heightened by the presence of a large number of priests, many
distinguished ladies and gentlemen, and a considerable gathering of
Salesian cooperators. Just before the liturgical blessing, Don Bosco
read aloud a formal record of the event and then gave a brief talk to
go with it. He spoke as follows:
Your Excellency, Honorable Gentlemen:
At this solemn moment, I express the warm gratitude which floods my
heart for you and for all who by prayer and by material and moral support
have helped to raise this memorial of love and thanks to the great Pius IX.
Unable to repay you as you deserve and as I would wish, I promise daily
prayers to be offered up to God in the Church of Mary, Help of Christians
and before long in this church which we now erect in honor of the beloved
apostle and in memory of Pius IX, who bore the name John. We pray for
all here present, and for all who either have worked or will work with us to
bring this project to a happy conclusion, particularly for the Salesian
cooperators. May the merciful Lord grant you lasting good health, a long
and happy life, peace within your families, and success in all your

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
undertakings and concerns. May Jesus Christ reward you a hundredfold in
this present life, and even more abundantly in the future.
Meanwhile, all you distinguished benefactors who have taken on this
work of piety and now see it progressing so well, please keep up your
support and charity, for I have no doubt that it will be brought to a happy
end for the good of the people and of the faith, to your own glory and
happiness. As long as you are on your earthly pilgrimage, you will be
honored and blessed by all and by heaven itself, and after you have left
this world, those who follow you will continue to pray for you in this
church and bless your memory. Indeed, while admiring your achievement,
they will come to respect and love the faith which inspired you to it. Long
after your celestial harmonies will join the angelic melodies in heaven, this
church, built by your alms, will echo with the gentle songs of your
grandchildren and great-grandchildren who will try to outdo you in singing
the praises of the all-holy God. While you enjoy in eternal peace the
victory given to the soldiers of Jesus Christ, worshipers in this holy temple
will be inspired to fight the Lord's battles, to eat of the bread of the strong,
and to temper their weapons of prayer and piety, so that they too may win
the palm of glory. You will have achieved your blessed repose at the end of
your pilgrimage, and other chosen souls will join you who, after God, will
attribute their eternal salvation to this church. On that day, looking down
upon the immense good being done in this church and its adjoining school,
witnessing the glory of God, the honor of the Catholic Church, the benefit
to civil society, and the welfare of our beloved city of Turin, your souls
will exult in heaven's purest joy and your crown of glory will be adorned
with new splendor.
After this talk, the parchment record was signed by Archbishop
Gastaldi, Baron Ceriana, Count Reviglio,16 Engineer Spezia and
Don Bosco. It was placed inside a glass cylinder with several other
items, such as the photos of well-deserving citizens, the church and
school plans, the April issue of the Salesian Bulletin, a list of
existing Salesian houses and their members, and several coins and
recently coined medals. The glass cylinder was put inside a leaden
tube, hermetically sealed, and placed into the hollow of the
cornerstone. Then, placing his right hand on the stone, the
archbishop began the sacred rite, after which he spoke, citing the
16Count Charles Reviglio della Venaria was a zealous Salesian cooperator, a staunch
Catholic, and an accomplished architect. Through him Don Bosco succeeded in overcoming
all the obstacles which opposed the construction of the Church of St. John the Evangelist,
some of them seemingly insurmountable. [Author]

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Don Rosco's Memorial to Pius IX
465
glories of Christian Turin, praising the new church's patron and
concluding with these words of praise and foresight: "I acclaim the
erection of this church in honor of an apostle so beloved of Jesus
Christ, so devoted to Mary, so deferential to the Chair of Peter.17
May the sight of this church kindle our hearts ever more with
devotion to Jesus in the Blessed Sacrament and to the Most Blessed
Virgin Mary. May it warm us as devoted sons of the Pope. As long
as Turin professes these three devotions which are her glory, the
Catholic faith shall be maintained among its people."
Thanks to the heroic fortitude and undaunted fidelity of Don
Bosco, we may rightly assert that the archbishop's threefold hope
has been amply fulfilled.
17His speech cited Sts. Linus, Cletus and Clement, and mentioned how St. John might
have stepped forward to captain Peter's ship, for all Christians would have gladly
acknowledged him as their head, but he yielded to those saints who succeeded the Prince of
Apostles and reverenced them. [Author]

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CHAPTER 19
Organizing the Association
of Salesian Cooperators
IN an undated sketchy note going back a number of years,
Don Bosco set forth the aim, means, and membership requirements
of the Association of Salesian Cooperators. 'The aim of this
association," he wrote, "is to bring together a few individuals, both
lay and ecclesiastics, to accomplish good works that may redound
to God's greater glory and an active charity that adopts all spiritual
and material methods which may contribute to this purpose,
without ever seeking material gain or worldly glory. No branch of
learning will be disregarded if it can contribute to realizing the
association's purpose. Any practicing Christian determined to work
for the above-mentioned goal in accordance with the means
proposed may become a member." The words "a few individuals"
and the missing reference to poor and abandoned youth seem to
date this note to a time when Don Bosco was pondering the idea of
an association without as yet envisioning the vast growth it
achieved when it became a reality. However, this idea was the seed
from which grew the first set of regulations of 1874, later amplified
in both 1875 and 1876. In the next two years, Don Bosco did his
very best to consolidate and broaden the association. His far-seeing
mind could already foretell its providential worldwide development.
Nothing is more essential to an institution's solidity than the
unity of spirit of its members. The Salesian Bulletin, desired by
Don Bosco notwithstanding contrary opinions from near and far,
was finally brought out by him in August 1877. Its aim was to
maintain an unwavering unity of thought and harmony of action
among the members of the new pious association for the realization
of this common goal. From the very beginning the Bulletin was
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467
issued as an official publication, free of charge, to all Salesian
cooperators. Written very plainly and in an almost intimate tone, it
gradually created a sort of family environment among the members
and between them and the Salesians, thus effectively promoting a
common outlook.
Another indispensable condition to ensure the association's
permanent stability was to come to a perfect understanding with
ecclesiastical authorities. If a self-governed religious organization
extending beyond diocesan boundaries was to be firmly and
lastingly integrated into a diocese, it had to prove both its
usefulness and its legitimacy. This took time and thought. In a brief
of May 9, 1876, Pius IX, while granting the association certain
spiritual favors requested by Don Bosco, affirmed its canonical
existence in particular dioceses, gave it his blessing and expressed
his earnest desire for its future growth. In Turin, however, the worth
of the papal recognition was challenged since the association had
not been canonically recognized by the diocese. Consequently it
found itself in a difficult situation, which worsened in November
1877 when Archbishop Gastaldi banned as "irregular" the
publicizing of papal indulgences in the Salesian Bulletin. He even
threatened to caution all his clergy about it, and twice he appealed
to Rome. Another fact ensued, however, to prove beyond doubt the
association's diocesan recognition elsewhere. Archbishop Ma-
gnasco of Genoa had sanctioned the Association of Salesian
Cooperators in his archdiocese three years before, but the fact had
not been publicized. Now, since the Salesian Bulletin was being
published at Sampierdarena, the archbishop realized that he was
unavoidably involved in the controversy, and he issued a decree on
December 15, 1877, confirming the approval given prior to May 9,
1876, reviewing it most explicitly and assigning the association a
central headquarters for the territory under his jurisdiction. This
very telling document reads as follows:
SALVATORE MAGNASCO
By the Grace of God and of the Apostolic See
Archbishop of Genoa
Abbot in Perpetuity of St. Sirus
and Overseas Legate, etc.
As far back as 1874, Father John Bosco presented us with a project
entitled "Association of Salesian Cooperators" whose main objective was

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
to promote education and Chrisitan instruction, especially among poor
and abandoned youth. The sacredness of this objective as well as the
regard for ecclesiastical authority embodied in the association's rules so
favorably impressed us that we readily approved and commended it. Now,
considering the advantages which this pious association offers our
archdiocese in religious instruction, especially at St. Vincent's Hospice in
Sampierdarena, and wishing to promote catechetical instruction every-
where-in view too of the fact that the Roman Pontiff has already enriched
this association with spiritual favors-we have decided to approve it
within our archdiocese. The present declaration constitutes formal
approval. We hereby also establish its central headquarters in the
aforementioned St. Vincent's Hospice, provided that this organization
remains always subject to our ordinary jurisdiction.
Given at Genoa, the Archbishop's Residence,
December 15, 1877.
~ Salvatore, Archbishop
Fr. Luigi Rossi, Secretary
Once the archbishop's decree reached Turin, the controversy
about the association's approval came to an abrupt end. However,
the actual coup de grace was given at a papal audience on
March 16, 1878, as a result of which Don Bosco was enabled to
proclaim far and wide that the Salesian cooperators had won the
encouragement, praise, and blessing of the new Pope, Leo XIII.
The fact was commented upon in the Salesian Bulletin of April.
Without exaggeration, this event may be considered a milestone in
the history of Don Bosco's glorious association.
A third requisite to hold the association together was to have
solid ties to the Salesian Congregation. We are not faulting Don
Bosco's closest co-workers when we say that they were not all
readily disposed to favor his aim of creating such a vast
organization, since he already had so many irons in the fire. But in
a case like this he never gave the appearance of rushing, and he let
things ride for a while, acting when the time came. Gradually the
reasonableness of the idea broke down all resistance, until the
desired moment of unanimous approval and willing cooperation
came. It was a procedure which took three years, but Don Bosco
was able to achieve his desired goal. At the general chapter of
1877, the general opinion was formed in favor of the association,
and its basic rules were incorporated into the constitutions of the

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469
Congregation. Thus a solid juridical link was forged between the
two, and the pious association became an integral part of the
Salesian Society.
Let us examine the statutes that were ratified. There were only
eight, but they covered all essential points. 1 The first identified the
association as "most important for us" and "the strong right arm of
the Congregation"; the last stated that "the regulations already
printed separately" are commended and approved. The associa-
tion's purpose and means were outlined in the second article: "The
Salesian cooperators are good Christians who, while living at
home, preserve the spirit of the Congregration of St. Francis de
Sales in the world and support it materially and spiritually,
especially in the Christian education of youth. They form a kind of
third order whose purpose is performing deeds of charity for the
benefit of their neighbor, especially poor and abandoned youth."
The third article stipulated the conditions required for member-
ship: "Tb become a Salesian cooperator one must: (a) be sixteen
years of age and free of any criminal record; (b) be free of debt and
in a position to give some kind of moral or material assistance to the
Salesian Congregation and to its undertakings, and (c) follow the
association's rules.
The fourth article specified the function of the Salesian Bulletin
within the association: "The Salesian Bulletin is the sign of unity
between the cooperators. To those who prove unworthy of
membership, the Bulletin will no longer be sent; that will terminate
their membership."
The fifth and sixth articles referred to institutional membership:
"Educational institutions may belong to this pious association. In
their case the names of the superior and of the institution alone
need to be registered; however, all members must do their share of
good deeds in accordance with the regulations so that they may all
enjoy the spiritual benefits. Since membership in the association is
not a binding matter, any religious may participate. This is
especially true of Franciscan and Dominican tertiaries."
The seventh article specified the Salesians as the ones
responsible for determining how membership drives were to be
carried out. "The directors and Salesians in general should exert
1Deliberations of the General Chapter of the Pious Salesian Socie(v, Distinction V,
Appendix Articles 3-10. [AuthorI

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
efforts to increase the number of cooperators. Hence, they should
always speak well of the association and mention that the Holy
Father himself is the foremost Salesian cooperator;2 furthermore,
they should stress that its aims are totally non-political. Since the
association aims only at benefiting society, especially by saving
poor and abandoned youth, membership is open to all. However,
only those should be recruited whom we personally know for their
piety and good morals or who are recommended by people whom
we trust.''
In order to strengthen the bond between the cooperators and the
Congregation, certain obligations were imposed, as for instance the
observance of this rule:'" At the end of each year the members will
be informed of the good works that should preferably be undertaken
in the course of the coming year." We can trace to this rule the
origin of the circular letters that the rector major has been sending
to all cooperators every New Year's day. The first, dated January
1879, contained also a review of the work of the preceding year,
setting both tone and content for all subsequent letters. Since both
these elements are so important, we quote this first circular letter as
a part of the cooperators' history:
My dear benefactors:
How comforting it is to me, my dear cooperators, to share with you the
accomplishments we have achieved this past year, thanks to your zeal and
charity.
I must first fulfill my own duty of thanking you for the zeal and
generosity with which you have responded to the appeals made to your
goodness, whether in terms of cash donations or in other personal
sacrifices. I trust that you will be gratified to learn of the achievements
resulting from your kindness.
The aim of my letter is twofold: first to give you a brief summary of all
that has been done; second to propose some good works to be undertaken
next year. I do this to carry out Article 7, Chapter V, of our regulations.
ACTIVITIES OF THE YEAR 1878
Thanks to your help, we were able to accomplish many things which
hopefully have redounded to God's glory and the benefit of our neighbor.
2This was said of Pope Pius IX, but it continued to be true even under Leo XIII. [Author]

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Twenty-two houses3 opened this past year for poor and abandoned youth
in Italy, France, Uruguay and Argentina. Our missions in those distant
lands have expanded into a vaster and very promising evangelical field.
We were therefore forced to send a new group of Salesians and
Daughters of Mary, Help of Christians to open new hospices and schools
and to staff those already existing. The result has been an increased
number of youth saved from impiety and restored to self-respect, to the
honor of their country, and to the benefit of their families. We were also
overjoyed to rescue thousands of boys from moral dangers and even from
prison. We have led them back to the right path, taught them the way of
goodness, and helped them at the same time to earn an honest living.
Another undertaking enthusiastically received was the church and
boarding school of St. John the Evangelist. The construction has been
completed except for the roof, and we hope to resume work the coming
spring.
Heavy personal and financial sacrifices were called for to sustain all
these undertakings, but, thanks to you, Divine Providence has not failed
us. You should be happy for the holy use to which your charity was put,
and for the moral and material achievements resulting from it for the good
of souls and of society. It was this consideration which prompted the
boundless charity of Pope Leo XIII, who also came to our aid. May God
preserve him for us! Leaming of our need, he kindly sent us a generous
contribution of two thousand lire with a very heartening fatherly letter
which you may read below. But we still needed ten thousand lire more to
finance the cost of our new missionary expedition, and this sum was
provided by the charity of a Salesian cooperator, a bountiful Christian
who wishes to remain anonymous. With his offering, he enclosed the
following note:
"I have read that our Holy Father, despite his own financial straits, has
sent you two thousand lire for your various charitable works. Touched by
such a noble example, I enclose the sum of ten thousand lire for the
particular needs of your missionaries. This sum represents savings which I
made through labor and thrift in my younger days, and I am happy to offer
it to you now to be a beacon lighting my road to that eternity which is
drawing near to me. A Salesian Cooperator."
May heaven bless the heroism of this pious donor and grant him a
generous reward in this life and the prize of the just in the life to come.
With this kind of help, we have been able to send out new missionaries,
outfitting them with whatever they needed for their work. We have also
3 lncluded in these were the houses of the Daughters of Mary, Help of Christians, and also
the branch houses, so named because of the limited number of sisters in them, as well as the
houses opened toward the end of 1877. !Author)

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
been able to provide for the further necessities of those already carrying
out their ministries in distant lands.
PROPOSED UNDERTAKING FOR THE YEAR 1879
Several undertakings might be initiated in the coming year. The first is
to use every possible means to promote parish catechism classes and any
other activities on behalf of abandoned and endangered youth. They must
be rescued from the perils and evils about them, even from possible
imprisonment; they must be helped to become honest citizens and good
Christians.
A second worthy undertaking is to expand the Sons of Mary Program,
whose goal is to foster belated vocations to the priesthood and religious
life. With headquarters at St. Vincent's Hospice at Sampierdarena, this
program has already borne good fruit. A sizable number of adults have
made a decision on their vocations; some entered diocesan seminaries,
others chose religious life, and still others opted for the foreign missions.
Then there is the Church of St. John the Evangelist with its adjoining
hospice. Since this memorial of the Salesian cooperators is to honor the
glorious Pius IX, you should all be inspired to support it, in the trustful
hope that at least the church may be completed during the current year.
My dear cooperators, where will we find the means to carry out so many
charitable undertakings? I put all my trust in your charity. God has helped
us through extremely difficult times in the past. He will certainly continue
to inspire your generosity now and provide you with the necessary means.
Since we are presently faced with the need of feeding and clothing the
many boys already in our hospices, we have sponsored a lottery with the
approval of civil authorities. The prizes will be paintings and antiques
donated for this charitable purpose. Tickets will be mailed individually to
all our cooperators. I hope that you will accept them yourselves or dispose
of them through good-hearted relatives or friends. You will be informed of
the details in the Salesian Bulletin.
In the meantime, my worthy benefactors, allow me, along with all the
Salesians and the boys you have benefited, to thank you from the depths of
our hearts. You have our undying gratitude and the assurance of God's
imperishable reward.
Each morning and evening, prayers are offered in the Church of Mary,
Help of Christians and in all Salesian churches and houses for your health
and happiness, for harmony and peace in your families, and for prosperity
in all your undertakings. We also invoke God's blessings upon you so that
after a happy and peaceful life here on earth, you may all also reap the
fruits of your charity in heaven.
We especially commend to your prayers our first Salesian cooperator,

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Pope Leo XIII, all those who labor for the welfare of our Church, and
those cooperators whom God has called during the past year. Finally, I
ask your prayers for myself.
Ever gratefully yours in Christ,
Fr. John Bosco
These annual reports kept the cooperators informed of what was
going on and aroused greater benevolence for Don Bosco and his
Congregation. Another pious practice which increased the people's
good will was the knowledge that many prayers were being offered
throughout the Congregation for deceased cooperators. This
practice was fostered by printing extended obituaries for better-
known cooperators in the Salesian Bulletin along with a list of all
deceased cooperators. The first such list appeared in the June 1878
issue, introduced by the words: "Special prayers are said in
Salesian houses for deceased cooperators as soon as word of their
death is received. They are further remembered every morning [at
Mass]. In addition we publish the full name and place of birth of
each deceased cooperator at the beginning of the year, so that
cooperators all over the world may also pray for them." Fifty-three
names were listed, people of different social levels, many of them
variously ranking priests, first and foremost among them Cardinal
Berardi. A third factor which attracted devout souls to the
cooperators was the treasury of spiritual benefits which they shared
with the Salesians. To a cooperator who had said that he wanted to
become a Franciscan tertiary so as to gain the abundant
indulgences of that order, Don Bosco replied: "You need not
become a Franciscan tertiary. Our cooperators have been granted
the very same indulgences, and you are already a member. Read
our little booklet and try to earn more indulgences, and you will
gain their merit." As a reminder to the cooperators, the last page of
the Salesian Bulletin always carried a list of indulgences to be
earned at any time, underscoring those particular ones which could
be earned within the month. This practice was followed from
August 1877 to April 1883-that is, as long as Don Bosco could
41.etter to Deppert, Turin, May 28, 1877. More recently, the indulgences granted to the
Franciscan Third Order, among others that of Porziuncula, have been revoked, but others,
no less precious, have been granted. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
personally give detailed attention to the magazine before entrusting
its editing to someone else who faithfully followed his instructions.
Having described the consolidation of the cooperators' associ-
ation, we would like to make an observation before going on to
describe how Don Bosco promoted the spread of the cooperators
during the years 1877 and 1878. In his circular letter reported
above, Don Bosco spoke of promoting "parish catechism classes
and any other activities on behalf of abandoned and endangered
youth." That a cooperator should call himself a "Salesian" only
because he supported the Salesian Congregation was always as far
from Don Bosco's mind as from his program. Those who were not
well informed may have thought so, but there is not a single word of
our founder to sustain such a limited concept.
Don Bosco's real mind on this subject can be found in his first
circular letter and also in the very first issue of the Salesian
Bulletin. Here, in an article entitled "First Efforts of Some
Cooperators," he offered the members of the association an
example of what their activities might be. In a village near Turin, a
parish priest, concerned about the poor attendance at catechism
classes, had repeatedly striven to attract more children, but his
efforts had all failed. Suddenly it dawned on him that there were
some Salesian cooperators in his parish and that he was one
himself. He called them all to the rectory, explained the sad plight
of the parish, commenting on the tragic consequences of religious
indifference among youth, and begged his fellow cooperators for
their help. They immediately set to work. They called on their
friends and acquaintances for a friendly chat or to discuss some
business. Then they brought up the subject of catechism classes and
found no difficulty in convincing those good people of the value of
religious instruction. The more enterprising ones even went to the
homes and shops of strangers. Before long, some four hundred
pupils were attending local catechism classes. Then another
problem arose: Where could teachers be found for so many classes?
The very same ones who had found the pupils solved the problem
by volunteering their services as either monitors or teachers for the
Lenten instructions. Thus, as the priest wrote, a handful of willing
helpers who were willing to go out of their way reaped an abundant
harvest with lasting effects. The cooperators' official bulletin cited

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475
examples such as this from the first issue on under Don Bosco's
personal supervision.
But it was not only a question of consolidating the association; it
had to be expanded. The idea met with widespread approval. One
Oratory alumnus wrote, "How many of us boast of having been
nominated Salesian cooperators!"5 The expression "nominated"
explains Don Bosco's usual way of drawing new members to the
association. Most of the time he did not wait for people to apply for
membership. As long as he had no reason to fear that he would run
into resistance from the good laymen and ecclesiastics he
approached-some known to him by name only-he simply sent
them a certificate of enrollment with an enclosed copy of the
regulations. This certificate read: "The undersigned respectfully
offers this certificate stating that the bearer is a Salesian cooperator
and asks that it be accepted. Should any of your acquaintances
wish to share in the same spiritual favors, they need only apply and
a certificate will be sent immediately. Praying to God to grant you
every benefit, I remain your grateful servant, Fr. John Bosco."
Don Bosco used every opportunity to gain new cooperators in
this manner. In 1876, for example, when giving Father Rua a list of
twenty-three eminent citizens of Turin to whom token gifts of
grapes were to be sent, he also instructed him to include the
cooperators' booklet.
To persons in high positions he usually sent a personal invitation
to join. Just as he had personally asked Leo XIII, with saintly
simplicity, to allow his name to head the list of Salesian
cooperators, so he too humbly asked bishops and cardinals in
writing to join in entourage about the Vicar of Christ. He also
appealed to leading lay persons of the aristocracy to grace the
membership rolls of his pious union with their names. One such
appeal was addressed in 1878 to the Count and Countess of
Chambord, pretenders to the throne of France, whom he contacted
through their secretary, an intimate and frequent guest of the noble
Maistre family.
5 Letter from Father Anfossi to Don Bosco, October 12, 1877. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Your Royal Majesties:
[No date]
The Catholic principles which Your Majesties so proudly profess,
together with your well-known and commendable piety, inspire me
humbly to request your permission to add your august name to the Pious
Union of Salesian Cooperators. Instituted and endowed with spiritual
favors by Pope Pius IX, of sacred memory, it has been confirmed by the
present Pontiff, who is himself a member.
Trusting that your Royal Majesties will wish to join, I herewith enclose
a certificate of enrollment with a copy of the regulations. I also pray to
God that He will bestow every blessing upon your Royal Majesties.
Your humble, devoted servant,
Fr. John Bosco
And there is the gracious note of the celebrated historian, Caesar
Cantu, to Don Bosco acknowledging receipt of an enrollment
certificate: "Feast of the Epiphany, 1878. You have picked a very
puny cooperator. I admire your zeal and your inexhaustible
charity, but I have neither the capacity nor the strength to emulate
you. I can only rejoice in sharing in your prayers, of which I am in
great need. Please accept the enclosed modest offering. Most
respectfully yours, C. Cantu."
A skilled organizer, Don Bosco realized that as the cooperators
increased in number, it became all the more imperative that they be
organized. He therefore set up groups under local leaders whose
duty it was to assist the members and to act as trustees of the rector
major of the Salesians, who was the presiding superior. When there
were about ten cooperators in a town or city which had no Salesian
house, Don Bosco appointed a leader with the title of "decurion,"
in some instances an exemplary layman. We find as yet no mention
of diocesan directors. We have a copy of a letter written personally
by Don Bosco in 1878 appointing a parish priest, whose name we
do not know; it may be the original of a circular letter of which no
copies have survived.
Dear Reverend Father:
Turin, 1878
While I am happy to welcome you and several worthy parishioners of
yours into the ranks of the Salesian cooperators, I would also like to ask

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477
you respectfully to assume the office of leader or decurion of these
cooperators, in accordance with Article V of the regulations.
Should your work or other circumstances keep you from accepting this
responsibility, I would appreciate your suggesting the name of another
priest or deserving cooperator who you think can fulfill this function.
Trusting in your assistance, I take this opportunity to send you my very
best wishes. With esteem and gratitude, I remain,
Your servant
Fr. John Bosco
Another effective means of recruiting members for the association
were the two annual conferences prescribed by the regulations on
the feasts of St. Francis de Sales and Mary, Help of Christians.
These conferences spread the cooperators' name far and wide
because admission was free, newspapers published reports, and the
conferences occasionally generated publications which were widely
distributed. These conferences were not held prior to 1878; it was
then that Don Bosco held the first model conference in both Rome
and Turin.
Don Bosco expressly organized the Rome conference, held on
January 29, 1878, to serve as a model for all others wherever they
might be held.6 He set it up carefully, choosing a place that would
attract Roman aristocracy: the chapel of the noble Oblates di Tor
de' Specchi. He also sought the support of several noble men and
women and prelates and priests and succeeded in persuading the
cardinal vicar of Rome, Monaco La Valletta, to act as co-chairman
with Cardinal [Aeneas] Sbarretti. He sent out personal invitations
with a printed program which read:
January 25, 1878
CONFERENCE OF THE SALESIAN COOPERATORS IN ROME
JANUARY 27,7 1878
With the authorization and participation of His Eminence the Most
Reverend Cardinal Monaco La Valletta, vicar of His Holiness, the first
conference of the Salesian cooperators will be held, as prescribed by
6Letter to Father Rua, Rome [January 23], 1878. [Author]
7Typographical error. Read "January 29." See Epistolario di San Giovanni Bosco, Vol.
III, Letter 1701. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Chapter VI, Article 4 of the regulations, at the church of the distinguished
convent of the Oblates of St. Frances of Rome, known as Tor de'
Specchi.
Entrance will be through the convent gate. Participants are asked to go
directly to the chapel.
All Salesian cooperators are cordially invited to attend. His Holiness
most graciously grants a plenary indulgence to all who take part in this
meeting.
As the regulations prescribe, a collection will be made for the Salesian
missionaries of [South] America, for those who are about to leave for
there, and for new Salesian houses about to be opened in areas where their
need is most felt.
Fr. John Bosco
Don Bosco could not have chosen a better audience in terms of
numbers and nobility of rank. At three that afternoon, a Salesian
priest ascended to the platform especially set up for this occasion
and read aloud the chapter, "The Saint's Love for the Poor," from
Galizia's Life ofSt. Francis de Sales. 8 The audience listened with
rapt attention. Next, a celebrated woman singer, accompanied by
organ, rendered the beautiful motet Tu Es Petrus. Lastly, Don
Bosco took the stand, wearing biretta and short cape, and delivered
a forty-five-minute address.9
Your Eminences, Reverend Fathers, honorable ladies and gentlemen-
he began-on this solemn feast day dedicated to St. Francis de Sales-the
first time the Church honors him as a Doctor of the Church-we hold our
first conference of the Salesian cooperators. It is my great honor to
address you today. The Holy Father has sent us his apostolic blessing,
granting us the precious gift of a plenary indulgence, and his cardinal vicar
is graciously presiding over our meeting. We chose the church of the noble
Oblates of St. Frances of Rome as our conference site because it has been
this city's first institute to go to the aid of poor boys who are cared for in
Salesian houses. I had another engagement, but strong reasons held me
here and enabled me to take part with great pleasure in this first
8 Canon Pier Giacinto Galizia, two-volume Vita di S. Francesco di Sales, Brescia, 1856.
Tipografia vescovile del pio Istituto dei Figli di Maria, Volume VI, Chapter 2, # 16, p. 342.
[Author]
9Reports on it were carried in L 'Osservatore Cattolica of Milan (No. 27), Unita Cattolica
(No. 30), the Spettatore (Feb. 5 and 6) and the Salesian Bulletin. March issue. In our files
we have Father Berto's notes on this speech. [Author]

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conference of Salesian cooperators. Blessed be the Lord! May His divine
dispositions always be adored! In keeping with the aim of this first
conference, I do not intend to deliver an academic discourse or a sermon.
Let me just run through a history of the origin and growth of the Salesian
cooperators.
After narrating the history of the cooperators from their earliest
beginnings, he broke into a fervent exhortation to all his listeners to
help the Salesians in their mission of saving youth.
My illustrious audience-he pleaded-Protestants, unbelievers, and
sectarians of every hue leave no stone unturned in their attempts to harm
our guileless youth; like ravenous wolves they stalk the streets, seeking to
devour the lambs of Christ. They resort to every possible means to corrupt
innocent souls, wrest them from the Church's maternal bosom, and
enslave and ensnare them in the clutches of Satan. They do this through
publications, pictures, kindergartens, schools, subsidies, promises, theats,
and slander. What grieves us most is that instructors, teachers, and even
parents cooperate in this campaign of destruction. How can we remain
cold and aloof when faced with such heart-rending sights? Never let it be
said, generous souls, that the children of darkness are more eager to do evil
than the children of light to do good. Let each of us become a guide,
teacher and savior of children. Let us react against the deceits of evil with
loving efforts of charity, countering our publications to theirs, our
classrooms to theirs, our boarding schools to theirs. Let us vigilantly
watch our children within the family circle, in our parishes and schools.
Vast numbers of poor boys and girls are everywhere exposed to the gravest
harm, because of either their parents' neglect or extreme misery. Let us be
parents and foster parents to them as our means and position permit, so as
to save them from the allurements of vice and from the attempts of the evil
ones to corrupt them. Ever more to drive us and strengthen our resolve in
this task, let us often recall the loving care and concern which the Son of
God lavished upon the young during His earthly days. Let us recall, too,
the rich reward He promises those who benefit His little ones in word,
deed, and example: a hundredfold in this life and an eternal crown in the
next.
Don Bosco anticipated two possible objections of his listeners.
The first concerned the relations of the Salesians with civil
authorities. Rome, more than other areas of Italy, acutely felt the
change of status that religion had undergone under the new regime,
and insurmountable difficulties seemed unavoidable.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
There is-Don Bosco averred-no such danger. The work of the
Salesians and their cooperators promotes good moral conduct and cuts
down the number ofjuvenile offenders who, were they abandoned to their
own devices, might easily end up in prison. Educating such young persons,
teaching them a trade, helping them and, if necessary, sheltering them-in
brief, sparing no effort to forestall their ruin and turn them into good
Christians and honest citizens-these are works which cannot fail to
command respect. They are the concern of every government and political
party. Doubtless, in our wicked times we must combine to the highest
degree the simplicity of the dove with the cleverness of the serpent. On our
part, we shall use that cleverness to save souls, inviolably upholding sound
moral principles, but always sparing and respecting individuals.
The second objection Don Bosco faced was the broad expanse of
charity that the people of Rome were being asked to cover. Their
own city was already faced with so much poverty. How could they
justify spreading their charity so thin, however admirable the work,
especially if it was outside Rome?
Those Romans who have always been so very generous in helping the
Salesians-Don Bosco went on-can take comfort in the thought that they
have also benefited Rome. We have always taken Roman boys into our
houses; many of them are with us now, while others are on our waiting
lists. Be that as it may, feel free to work for the welfare of this great city's
young people. The Salesians themselves nourish the hope that God will
soon allow them to join you and your zealous clergy in working for the
poor youth of Rome. In the meantime, though, let us bear in mind that
Rome is a Catholic city, indeed the very center of Catholicity. Roman
charity has always reached out to all nations and all Catholics. From
Rome and by means of Roman aid, bands of missionaries have continually
set forth to spread and nurture the faith in foreign lands. Thus, by helping
the Salesian work at home or abroad you are really promoting Catholicism
and working for the Church as a whole, that Church whose sovereign head
is located in Rome while her children are scattered all over the world: Te
per orbem terrarum sancta confitetur Ecclesia [Throughout the world the
holy Church acclaims You, 0 God].
Don Bosco was followed by the cardinal vicar, who opened his
address thus:
I can only praise the work of the Salesian cooperators. While aiming at
promoting good morals for the benefit of society, they do not neglect to
instill and spread the sound principles of our holy Catholic faith. Let us

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take heart. But do not neglect Rome, presently so much in need of your
help. Concentrate your efforts and your concerns here. Make it your task
to bring a Salesian house here as soon as possible so that the Salesians
may join their forces to our clergy and save those poor and abandoned
boys who have no future unless a charitable hand reaches to hold and lead
them to a life of work, faith and virtue.
The cardinal then went on to develop St. Paul's exhortation,
"Never grow weary of doing what is right, brothers" [2 Thess.
3, 13]. And he urged the cooperators never to tire of doing good.
Three obstacles, he said, usually stood in the way: boredom,
discouragement, and fear. Rather than be overcome by boredom,
they should grow daily in fervor. Nor should they be overwhelmed
by discouragement, when at times no fruits are visible; rather they
should seek comfort in the thought that the good seed they have
sown will one day certainly produce good fruit. Lastly, they should
fear neither peril nor persecution, but steadfastly persevere even
unto death. This talk was followed by the motet, Panis vivus, after
which His Eminence imparted Benediction of the Blessed
Sacrament, thus closing the conference.
Don Bosco wrote that very evening to Father Rua: "Today we
held our conference, at which the cardinal vicar presided. He
delivered a magnificent short address. You will get the details. It
will make history." Doubtless, he meant the history of the
Congregation, but why not the history of the Church as well? After
the formal approval of the Association of Salesian Cooperators on
May 9, 1876,10 this conference, presided over by Rome's cardinal
vicar, was practically a public reaffirmation of the association's
canonical existence. The conference marked the triumphal entry of
the association in the field of Catholic apostolate. This new army,
grown beyond expectations, paved the way for the Congregation
everywhere, affording reliable support for all its endeavors and
strenuously coming to its defense at all times. If the Salesian
Congregation has managed to win high standing in the history of the
Church, the Association of Salesian Cooperators, making a name
for itself before the Church, has certainly deserved to share in the
honor and merit of the Congregation.
10The Association of Salesian Cooperators was canonically erected by Pius IX in a brief
of May 9, 1876. See Vol. XI. p. 66. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
It should not surprise anyone, therefore, to learn that Satan tried
to intervene. Father Turchi, who attended the conference, sent
articles to two Turin newspapers. One was Emporio Popolare,
edited by Father Vasco, S.J., who requested the archbishop's
permission to print one article, since he had made it a standing
order that anything having to do with Don Bosco had to be referred
to him. Permission was denied. Unita Cattolica, however, did print
the other article, but rumors had it that Father Margotti, the editor,
did not get away with it. Monsignor lghina, then canon and rector
of the Mondovi seminaries, did not publish a digest of the article in
his Apologista for fear of displeasing the archbishop, who had
already protested the periodical's publication of the Salesian
cooperators' regulations. The archbishop's personal explanation
for his denial was that he considered all such articles to be directed
against him. Father [John Baptist] Anfossi informs us, however,
that Unita Cattolica's article "gladdened the hearts of the faithful
and those who loved Don Bosco, while it disheartened the
wicked. . . . They took it as a resounding blow to knavery. Don
Bosco continues to be admired for both his energy and his love of
goodness. " 11
A publication did appear about that time, however, directed
against the archbishop, and it carried a great deal more weight than
any harmless newspaper article. It was an eighty-six page pamphlet
published by the Tipografia Bruno [Bruno Press] of Turin, entitled
A New Year Gift to the Clergy; or a Critique of the 1878
Liturgical Calendar of the Archdiocese of Turin by a Chaplain.
The anonymous author subjected the newly-published diocesan
calendar to a rigid examination for the sake of ridiculing the
archbishop. He went at it with devilish zest, criticizing him for a
large number of misspellings and grammatical errors, as well as for
many inaccuracies in history, dogma and liturgy. He also took him
to task for having several times wronged Don Bosco. For example,
in the appendix, among twenty-four uses of "It is said ..." three
had reference to Don Bosco. One of these, the ninth, read:
It is said that the archbishop has forbidden Emporia Popolare from
publishing anything that might in any way be favorable to Don Bosco. The
11 Letters from Father Anfossi to Father Berto, Turin, February 10, 1878, and to Father
Turchi, Turin, February 13, 1878. [Author]

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journal carries this to the point of having to pass over in silence facts and
correspondence which are not just to the credit of Don Bosco to whom the
journal owes so much, but also to the honor of the Salesian Congregation,
the cardinals, and even the Pope. The aforesaid journal may not even
publish data which would reflect favorably on the archdiocese itself and
which would be of historical interest, such as the missionaries' departure,
etc.
This booklet caused quite a stir in Turin. Priests particularly
were very anxious to learn the author's identity. It was supposed
that Don Bosco knew, but to all questions he invariably answered
that he had no idea at all. Rather, he showed very great displeasure.
The pamphlet managed to get into the Oratory, where many read it.
To inquiries whether he had read it, Don Bosco's reply was, "No, I
have not, nor will I."
One day at mealtime, Father Barberis good-humoredly let slip
the remark that it might be a good idea to know the contents of that
booklet because, after all, it should be brought out into the open so
as to relax so much tension. Father Vespignani, who was present,
tells us that Don Bosco reprimanded Father Barberis. The latter,
however, writing in his chronicle which at that time had only
sporadic entries and was soon to cease altogether, stated under the
dateline of May 11 [1878]: ''This booklet does honor to Don Bosco
in the eyes of the clergy, but he grieves for the other side of the
picture." For us only the latter half of his statement is valuable.
It was difficult to publicize the Roman conference in Turin, but
nothing could prevent the holding of a similar meeting in Turin.
Indeed, after Rome, Turin was the most appropriate place for it.
Furthermore, at this time the rainbow of peace seemed to be about
to appear between the archdiocese and the Oratory. The
[forthcoming] feast of Mary, Help of Christians [May 24] provided
the opportunity for an assembly of the Salesian cooperators on
May 16 in the Church of St. Francis de Sales. The printed
invitation read:
MEETING OF THE SALESIAN COOPERATORS IN TURIN
My dear cooperators:
May 16, 1878
Turin, May 10, 1878
Our regulations (Chapter VI, Article 4), call for two annual conferences

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
to be held wherever the number of cooperators warrants it. Because of our
ardent desire that our first conference in Turin take place with the blessing
of Mary, Help of Christians, we have chosen May 16, the second day of
the novena in preparation for the great feast of Our Lady, Help of
Christians, which will be celebrated most solemnly on May 24.
I therefore invite all cooperators to do their utmost to attend. I thank
you from the bottom of my heart and pray that God may shower His
heavenly blessings upon you.
Your grateful servant,
Fr. John Bosco
He enclosed the meeting's agenda of seven items, the last two of
which were: "The Supreme Pontiff grants a plenary indulgence to
all who take part in this conference, and a collection will be taken
up to benefit the Church of St. John the Evangelist and to support
the Salesian missionaries in [South] America, who need our aid."
At three o'clock, May 16-, some two hundred and fifty persons
gathered into the tastefully decorated little church. It was not a
select audience as was true of the one in Rome. It was rather a
fraternal gathering of a cross-section of Turin's social ranks. The
same passage was read from the Life ofSt. Francis de Sales as had
been read in Rome, followed by a motet sung by the boys. Don
Bosco then took the podium and reviewed the history of the
Salesian cooperators, which began in that very church, and where
they had launched their first undertakings. Many were present who
from the very beginning had aided the "poor priest" who came to
them without money. They had often made sacrifices in order to
give. Now they were able to corroborate Don Bosco's words and
were delighted at the progress made by the work which they had
themselves begun. It was important for us to preserve Don Bosco's
talk for posterity. Impatient readers may skip to the conclusion of
this chapter, but what follows came from Don Bosco's heart:
My dear cooperators, I am not sure whether I should thank you first or
ask you to join me in thanking the Lord for having brought all of us into
one body to achieve so much good and for having called us together today
to hold our first conference of Salesian cooperators in Turin.
But before going into my main address, let me first give you a brief
resume of what the Salesian cooperators have done here in Turin even
before they were known by this name. Then I shall touch upon the task we
are still to do.

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Thirty-five years ago the very spot now occupied by this church used to
be a hangout for idle gangs of boys who came here to fight, quarrel, and
blaspheme. Two houses of ill repute were standing nearby. One was a
tavern frequented by drunkards and crooks; the other, once occupying the
place of this pulpit, was a house of prostitution. In 1846 a penniless priest
arrived with his mother and rented two rooms in the second house at an
outrageous price, hoping to do some good for the poor people of this
neighborhood. 12 Everything they owned, a few scattered things, fit into a
small hand basket. This priest, spotting the youngsters at their mischief,
got close to them, and the Lord made sure that what he said was listened to
and accepted. It was all too obvious that .what this place needed was a
church where God could be worshiped.
There used to be a kind of lean-to or shed starting here on the "epistle
side" of the main altar and extending to the far right, as you would see it
now. It was for sale and it was easily adapted into some kind of a chapel,
since nothing else was available. Little by little the young toughs were
attracted to the little chapel. Their number kept growing, and they spilled
over into the open space before it, where you are seated now. Here
catechism was taught. That priest was alone, though he was sometimes
blessed with the help of the zealous Father John Borel, who did so much
good in Turin. But Father Borel was already so busy with his own work for
prisoners, especially those on death row, and so involved in the charitable
undertakings of Father [Joseph] Cottolengo and of Marchioness [Juliette]
Barolo and others, that he could devote little time to the boys. Still the
Lord provided what was needed.
Little by little other worthy priests came to the help of that poor priest
by hearing confessions and giving sermons or religious instruction. They
kept the Oratory going, but there weren't enough of them. To meet the
needs of evening classes and Sunday school a handful of priests hardly
sufficed. Then a goodly number of laymen lent a hand. They were clearly
a Godsend, and much more good was done through them. These priests
and laymen were the first Salesian cooperators. Heedless of discomfort
and fatigue and noting how many young lads were turning to the practice
of virtue, they willingly sacrificed themselves to help out the others. I have
seen many ofthem give up the comfort of their homes to come here not just
on Sundays but on every day of Lent to teach catechism at hours most
inconvenient for them just for the boys' sakes.
Meanwhile it was very obvious that these boys had to be helped also
materially. Some of them wore trousers and jackets that hung in tatters,
tom all over even to the embarrassment of modesty. Others had nothing
better to cover their backs than miserable unwashed rags. Then the good
12See Vol. II, pp. 420ff. [Editor[

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woman cooperators were moved to pity and resourcefulness. I'd like to tell
you, to the glory of many of Turin's ladies, how, even though they came
from prominent and genteel families, they still picked up those trousers
and jackets without disgust, mending them with their own hands, taking
these ragged shirts which had perhaps never seen water and washing and
patching them and then clothing those poor lads. Drawn by the sweetness
of Christian charity, these boys were motivated to stay on at the Oratory
and persevere in virtue. How many of these same worthy ladies sent
clothing, money, food, and all kinds of things! Some are here today,
hearing me praise them; others have been called by the Lord to their
reward for their works of charity.
Thus, by the help of many hands, we were enabled to do things we could
never have achieved alone. What was the result of such powerful help
from so many priests and lay people? Thousands of boys came for
religious instruction to the very place where once they had learned to
curse. To a home which had once been a den of debauchery they came to
learn virtue. Evening classes and Sunday school became a reality. The
poorer, more abandoned youngsters were given a home. In 1852 the little
square became this church, the house became a hospice for poor boys, and
all of this has been your work, my dear cooperators.
With the continued contributions of these first benefactors and with the
coming of others every day, we found it possible to open two more festive
oratories in two other sections of the city. One was at Vanchiglia, called
the Guardian Angel Oratory, which moved to the parish church of St.
Julia when it was built; the other, named for St. Aloysius, was opened at
Porta Nuova. Just next to it the Church of St. John the Evangelist is being
built.
But the needs felt so acutely in Turin were also felt elsewhere. Always
with the help of our cooperators, we found it possible to consolidate the
festive oratories already in existence and to extend their work beyond the
confines of Turin.
The cooperators had to recognize the acute shortage of priests which
was showing itself throughout Piedmont and Italy. What was to be done?
Catholicism is not restricted to any one town or locality or person. It is
universal and demands that more be done where more is needed in terms
of charity. And so we opened a school at Mirabella, then another at
Lanzo, and more after that, so that presently we have more than a hundred
institutions all told, including churches and houses, and over twenty-five
thousand boys are being given religious instruction in our houses, both as
boarders and as day students.
Whose achievement is this? Mine? No! That of two, ten, or fifty priests?
No! Twice that number could not have accomplished so much. It was

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rather the many Salesian cooperators who everywhere, in every city, town
and village, united their efforts to help the few priests committed to the
task. Yes, you cooperators! But not only the cooperators. Indeed, we must
recognize God's hand in all this. How else could so great a work have been
created out of nothing? Yes, it was Divine Providence who sent such
abundant means to save so many souls. If the good Lord had not willed
things to tum out this way, I know that it would have been absolutely
impossible for anyone to have brought it about. The need was both real
and vast, and the Lord meets the greatest need with the greatest help.
Indeed, the need increases day by day. Can we fear that the Lord will
abandon us?
When I say that these material and spiritual needs keep growing every
day, I am telling you a painful fact that no one can deny. If you could only
read the requests that pour in for homes for poor and abandoned boys!
There was a time when only large cities had to take care of destitute youth,
body and soul, unhappy victims of misery, vice and crime. Now we must
meet these needs even in small towns if we are to save society. It is mind-
boggling to see the reality of even a fraction of so much misery.
But there is more. Growing mission needs call for more aid and more
zeal. Bear in mind, too, that I am not talking about risking one's life in pain
and martyrdom, for the Indians themselves are beginning to recognize
their miserable lot and are begging to be taught. They are the ones who
reach out to us, begging for someone to go to civilize them and teach them
religion, without which they know that they can never be happy. The
demand for opening missions comes from everywhere. Requests for
missionaries pour in from India, China, Brazil, Santo Domingo and
Argentina, so much so that if I had two thousand trained missionaries right
now I would have a place to send them, certain of the harvest each could
reap. Great work has already been done in mission lands through the
festive oratories. With the Salesian cooperators' help and support, we
hope that this good work can be increased a thousandfold for God's
greater glory.
There is another good work which has gone forth from these oratories,
one that I would not care to publicize but that you should know about.
This is the work of recruiting young men of good will and giving them the
means to reach the lofty state of priesthood. It is plain to see the number of
God's ministers diminishing every day in a frightening manner.
Everywhere we have looked for young men who show promise of a serious
priestly vocation, we have brought them together and have given them the
opportunity of study, and, lo, thank God, hundreds and hundreds of priests
have already gone forth from our houses as a result of this work. Shall I tell
you in strictest confidence how many seminarians donned the cassock last

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
year? All of our houses together, in Italy, France, Uruguay and the
Argentine Republic, turned out over three hundred clerics last year. Most
of them have gone back to their own dioceses. For example, of the forty-
two seminarians in the diocese of Casale thirty-four came from our
houses. Others have joined religious orders or have gone to the foreign
missions, and a few remain with us to add their support to our efforts. Do
you see now where your contributions, support and charity are going?
Another task of ours, by no means insignificant, is to erect a bulwark
against heresy which threatens to engulf countless cities and nations.
Already it has wrought havoc in Catholic countries, spreading wildly with
the growth of political liberty. When evil runs rampant with the blessing of
political liberty and the efforts of good men are thwarted and stopped, the
consequences are disastrous. And so we have endeavored to raise a
bulwark against heresy and irreligion in the first place by producing
wholesome books and distributing them widely among Catholics. But
more than books was needed. We saw that we had to post a sentry, as it
were, in localities where the enemy was expected to strike, and we
assigned an entire squad to where the danger was greatest and most
persistent, where we felt we could quash the evil at its start. Here in Turin,
then, in 1849 we opened the St. Aloysius Festive Oratory alongside the
Protestant church, and there, also, after much study and work, we
succeeded in laying the foundations of the Church of St. John the
Evangelist, now under construction. Heresy also threatened Sampier-
darena, and so we set up a hospice there. In Nice, nudging the Protestant
church, we erected the St. Pierre's Hospice. At La Spezia heresy was
beginning to spread among all the boys attending the imposing Protestant
school, drawn by its many facilities. We made one great thrust, and behold
we have a school there!
But rather than enumerate a list of things, let me tell you what happened
at Ventimiglia. Here, owing to a population explosion over the past few
years, the valley of Vallecrosia witnessed a boom in home construction.
The population increased by hundreds and even by thousands. The homes
were all new, and, while they were being built, nobody even thought of
building a church. Sensing the situation, the Protestants put up a huge
building right in the heart of the valley to serve as a hospice, a school and a
church. Since the villagers had no other school, they were constrained to
attend this one, and eventually some began attending the Protestant
church as well. The bishop was in a quandary. Today no single person can
possibly build a church and erect a parish. When we were asked to help,
we gladly offered our services. Really we had no money to build, but
Providence came to our aid. We rented a house, scrubbed and remodeled
a storeroom on the first floor, and installed an altar, and all at once we had
a working church. In adjacent rooms at its right and on the second floor we

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set up two classrooms for boys; in the rooms to the left we opened a class
for girls, taught by the Daughters of Mary, Help of Christians.
How things changed! The festive oratory now draws both youngsters
and adults on Sundays, and people of the surrounding countryside are able
to hear Mass there. Classes for both boys and girls are full. Everything
was done with such a sense of commitment that the Protestant
schoolrooms soon stood empty; not a single boy or girl attends them
today. Even those who had been enticed to the Protestant church, once
they were kindly invited to receive the sacraments at Eastertide, willingly
left the church which threatened to become the heresy headquarters of
Liguria.
One man alone cannot possibly carry on all these works. Cooperators
are needed. Their donations help us to break into new areas to gain a
foothold; once we are established, new cooperators join up and keep us
going from there. Without the cooperators, the Salesians would be greatly
hampered in their work and their zeal would end up in frustration. True,
obstacles are always to be encountered in trying to accomplish good
works, but the Lord always intervened so that we might overcome them.
This year our problems have actually increased, yet we can see the
Lord's hand always sustaining us. This year our incomparable benefactor,
Pope Pius IX, passed away. He had approved this association and had
enriched it with precious indulgences; he wanted to be considered the first
Salesian cooperator and never lost an opportunity to help us. Pius IX is
dead, but God has been pleased to have a man like Leo XIII succeed him.
I have already spoken with him about the Salesian cooperators in a private
audience, and I have even asked him if we might include his name among
them, as we enrolled his august predecessor. After questioning me about
our association, Leo XIII said: "I want to be an active Salesian worker,
not merely a cooperator. 13 Should not the Pope be foremost in fostering
works of charity?" So you can see that, having lost a father, we have now
been given another father by the Lord, no less benevolent than the first.
This was a year too in which a number of distinguished Oratory
benefactors died, and again the Lord provided for other benefactors to
take their places. The charity of the faithful has never let us lack anything
necessary.
What, then, is the main purpose of the Salesian cooperators, their main
concern? They must bring to completion the good works that I have just
described-indeed, multiply them a hundredfold. To achieve this we need
both people and resources. We continually offer ourselves and daily the
Lord sends us persons ready to sacrifice everything, even their lives, for
13A play on the Italian words operatore (worker) and cooperatore (co-worker). [Editor!

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the salvation of souls. But people are not enough; we need material means.
My dear friends and cooperators, you have to obtain these means for us.
This is the charge I give you. Let it be your task to provide these means.
Be aware of the Lord's abundant grace as He gives you the means of
cooperating in the salvation of souls. Yes, in your hands rests the eternal
salvation of many souls. From my words you have become aware how
many have found the way to heaven through the help of good people.
Now would be the best moment to thank you from the bottom of my
heart. And yet, what thanks can I give? None. All thanks of mine would be
far too paltry a recompense for your many good deeds. I will leave it to the
Lord Himself to thank you. Yes, the Lord. He often said that He would
take as done to Himself whatever we do for our neighbor. Furthermore, it
is certain that spiritual works of mercy have even greater merit than mere
corporal ones. Not only greater merit, I say, but even something which is
divine. Do you want to do a good deed? Educate the young. Do you want
to do something holy? Educate the young. Something even holier?
Educate the young. Do you want to do divine work? Among divine works
this is the most divine of all. The Church Fathers agree with these words
of St. Denis: "The divinest of divine deeds is to cooperate with God for
the salvation of souls." St. Augustine's explanation of this passage is that
carrying out such a divine task is an unfailing pledge of one's own
salvation: "When you have saved a soul, you have predestined your
own." By cooperating in good deeds which the saint speaks of, you may be
confident that you are securing the salvation of your own soul. And so, I
do not especially thank you myself. However, I do want you to know that
in the Church of Mary, Help of Christians, special prayers are offered for
you morning and evening, indeed throughout the day, that the Lord may
thank you on the last day when He will tell you: "Well done, good and
faithful servant; because you have been faithful over a few things I will set
you over many; enter into the joy of your Master" [Mt. 25, 23]. You are
making sacrifices, but remember that Jesus Christ made the far greater
sacrifice of Himself, and that we shall never even begin to come up to the
sacrifice He made for us. Let us then take heart! Let those who strive to
imitate Him, and to do all they can to help save souls, be at ease for their
eternal destiny. Animam salvasti, animam tuam praedestinasti. This is
no exaggeration. I hope and pray that you will be crowned with the words,
"Enter into the joy of the Lord."
Don Bosco concluded his address with his blessing, and all then
went into the playground, crowding around Don Bosco and
conversing with him for almost an hour. After 1878, these
conferences were held twice a year wherever there was a nucleus of

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cooperators. The January and May issues of the Salesian Bulletin
unfailingly informed its readers of these meetings and widely
publicized what was going on in the various centers.
Father Michael Rua, who had personally been involved in the
organization since its very beginning, explained Don Bosco's intent
for the Salesian cooperators. Don Bosco, he said, had three aims in
mind: first and foremost, to give his benefactors adequate thanks by
offering them an opportunity of sharing in all the spiritual
advantages of the Salesian Society; second, to inspire them to
continue supporting his work and recruit other cooperators; third,
to unite all his benefactors into a union of auxiliaries for parish
priests and, through them, for the bishops, loyal sons and daughters
of the Church's Supreme Pontiff. The facts make it luminously
clear that Don Bosco achieved his threefoldfold goal.

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CHAPTER 20
Unrealized Plans for Houses zn Italy
~ANY projects arose for new houses in Italy during
these two years-as many as a hundred perhaps, though we have
no way of verifying the number. Some lingered on as mere
proposals. 1 Others led to negotiations which were stymied
somewhere along the way. However, just as the above proposals,
vague as they were, confirmed the popular esteem and veneration
for Don Bosco all over Italy, the negotiations tell us much of his
words and deeds that enrich this biography and, possibly, trace out
a pattern for his followers to imitate.
1. CASTELNUOVO d'AsTI
We begin with Don Bosco's home town of Castelnuovo d'Asti.
The town fathers wanted their renowned native son to open a
secondary school there and to send the Daughters of Mary, Help of
Christians to run the girls' elementary school and the kindergarten.
The pastor, Father Rossi, sounding him out, confidentially told him
of the city council's plans and tentative conditions. Don Bosco,
who had long been seeking an opportunity to do something for his
own people, immediately instructed Father Rua and Father
Cagliero, the latter a native of Castelnuovo, to check out the project
as sketched by the parish priest and accepted by the town officials.
Having done so, both priests, with the saint's approval, drew up
tentative plans2 for a boarding school. As regards the girls'
elementary school and the kindergarten, Don Bosco submitted
well-tested plans prepared by the Sisters of St. Ann.
1This sentence is a condensation. [Editor]
20mitted in this edition. [Editor]
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The municipality reneged and did nothing but raise difficulties.
In the hope of an agreement, the original terms were proposed
again, but nothing came of the matter.3 No one seemed to see the
advantages which Don Bosco was trying to bring them. The
negotiators were convinced that the townsfolk felt it was Don
Bosco's duty to do something for his birthplace.
2. CASTELNUOVO DJ GARFAGNANA
We now tum to another and far more distant Castelnuovo.
Bishop Tommasi of Massa Carrara needed two certified teachers
for both upper and lower grades of his seminary at Castelnuovo di
Garfagnana, the district capital, not far from Lucca. Father
Dominic Bonacossia of the diocese came to Turin in April 1877 to
discuss the project with Don Bosco, who seemed willing to accept
the proposal for the forthcoming school year, as long as the
Minister of Public Education would schedule special examinations
for teaching certification. The minister did schedule them and Don
Bosco sent in a dozen applications for his Salesians. However, to
qualify, conditions had to be met which had never before been laid
down in similar cases; consequently, nearly all the Salesian
applications were turned down. Although Don Bosco's hopes were
shattered, he had Father Durando write to the bishop that efforts
would be made to meet his seminary's needs. He was concerned to
keep the little seminary from being shut down by the school
authorities, who threatened to do so if the teachers were not
properly certified. No Salesians were available, but seemingly
Father Durando managed to send two good lay teachers to fill the
breach.
Again, in December 1878, from Castelnuovo di Garfagnana
came a proposal of Monsignor Landi, secretary of Cardinal
Oreglia, that Don Bosco purchase a handsome building which was
on sale at reasonable terms and open a private secondary school.
Don Bosco, who as a rule never gave an immediate refusal, held out
good hopes, but not for the near future. "Your religious could do so
3This sentence is a condensation. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
much good in Garfagnana!" wrote Abbot Zanotti.4 "They would
certainly find an environment that would be helpful to moral growth
as nowhere else, and they would be hailed and welcomed in glory."
The town officials were also interested, and as negotiations
proceeded, Don Bosco sent Father Marenco, director of the new
house at Lucca, to represent him. He found both Church and town
officials ready to agree to anything so as to get their desired
secondary school. However, negotiations ended there for reasons
we have not been able to discover.
3. SHRINE OF OUR LADY OF MELLEA
Negotiations for the Shrine of Our Lady of Mellea at F arigliano
near Mondovi were more complicated. Don Bosco was looking for
a place for a novitiate and house of studies for his clerics, and he
saw F arigliano as an ideal location. In 1825 the town had become
the legal owner of a Friars Minor monastery and adjoining shrine
dedicated to Our Lady of Mellea. The deed of transfer held the
town to two obligations in the event that expropriations similar to
those of the Napoleonic era were ever to be renewed. The first one
was that a priest be assigned to the church, to be chosen jointly by
the town and the temporary parish priest. When, as a matter of fact,
the Italian expropriation took place, the chaplain was a monk of the
Friars Minor, its former custodians. At this time, in the growing
wave of anticlericalism, it had been proposed and energetically
sustained that monastery and shrine be sold. Once word got
around, favorable bids were made, the most enticing by a group of
Genoese businessmen who wanted to establish a large cotton mill.
Alarmed by the prospect of profanation, the pastor and more
balanced minds of the community thought of offering the use of the
monastery to Don Bosco on the sole condition that the church
never be closed to public worship. When asked, Don Bosco agreed
to consider the proposal, personally visiting the place in the latter
part of April 1877. He was delighted by its peaceful atmosphere
and bracing air, which he found ideally suited to his purpose of
setting up a novitiate and house of studies. It could also serve as a
4 Letter, Castelnuovo di Garfagnana, January 24, 1879. [Author]

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midway house for his schools in Piedmont and Liguria, with the
added advantage of having the railway about half a kilometer away.
But obstacles immediately arose. On his visit, Don Bosco,
knowing that the Friars Minor were the real owners, spoke of his
plans to the monk representing the order. Distressed, the latter
quickly contacted his provincial at Saluzzo. He in turn hastened to
inform Don Bosco of the second of the two conditions cited
above....:_nantely,that should the existing laws of suppression ever be
abrogated and the rights of religious orders restored, the Friars
Minor were to regain possession of their former property. The
provincial therefore registered a formal protest in his order's name
based on the aforesaid clause. Don Bosco hastened to answer him
on April 28, 1877 that he only intended to use the premises and
thus save them from profanation; anyway, he was terminating
negotiations, regretting that his action was opening the door to
industrial concerns interested in converting both monastery and
church into a factory. 5
Don Bosco's letter failed to calm the provincial, Father John
Peter Monti [O.F.M.]. However, Don Bosco, having sent the town
officials of Farigliano a first-draft agreement6 perhaps a few hours
previously, thought it best not to break off negotiations so abruptly,
knowing that there would be time enough to clarify matters or to let
the whole thing drop.
The most determined champion of the Salesian cause was Father
Louis Mellonio, the parish priest. As fellow trustee of the
monastery and shrine under the deed of transfer, he zealously did
his best to ease the Friars Minor's opposition. The margin of his
letter of July 12 on this matter contains Don Bosco's jottings to
Father Rua for drafting an answer: "Let Rome know that we abide
and shall forever abide by the directives of the Holy See." At this
point, with some urging from Bishop Placido Pozzi, the parish
priest wrote to the Sacred Congregation of Bishops and Regulars,
explaining the situation and stating that Don Bosco had agreed to
staff the shrine, which would still belong to the town, and to abide
by the Holy See's guidance in all matters. This.,. he declared, "was
the only way to stop the imminent profanation ana ruin of Our
5This sentence is 2 condensation. [Editor!
6 0mitted in this edition. [Editor!

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Lady's monastery and shrine, to restore both to their former
splendor, and to rebuild the shrine's lost popularity." Cardinal
Ferrieri's answer, dated December 11, 1877, authorized the bishop
to use his own prudent judgment after conducting the usual
inquiries and forbidding the opening of any boarding school in the
monastery; only students of the Salesian Congregation were to be
allowed to reside there for the sole purpose of maintaining and
staffing the shrine.
All things considered, this was not much of a concession; the
bishop feared that a Salesian school might hurt his own apostolic
school. Alluding to the bishop's directives, the parish priest wrote
to Don Bosco: "I hope that you will not abandon us in this complex
matter. The project is good and holy." 7 It was thought by some that
an outright sale would solve all problems8 but the way things were
going dampened Don Bosco's enthusiasm. The parish priest,
instead, held his ground. In July 1878 he won a second decree from
the Sacred Penitentiary, hinted to in a letter from the bishop to Don
Bosco.
Reverend and dear Don Bosco:
Mondovl, August 12, 1878
This morning the parish priest of F arigliano showed me a rescript of the
Sacred Penitentiary, dated July 24, authorizing me to act according to
your wishes. I am also mindful of your reassuring letters of last year
concerning your petition [for the use of the Friars Minor's monastery and
shrine].
To comply with the Sacred Penitentiary's ruling I need two things:
1. That you would kindly send me the rescript issued last year in this
matter. I understand you still have it. 2. That you tell me precisely what
kind of school you intend to found in the Mellea monastery and what help
you could give me to make up for the sad scarcity of priests which I too
lament.
I am rushing to Biella for the episcopal consecration of Monsignor
Riccardi, hoping that at my return I shall find your welcome reply.
Yesterday I met and blessed your young clerics and their director.
Most devotedly and affectionately in Jesus Christ,
~ Placido, Bishop of Mondovi
7Letter, Farigliano, September 18, 1877. [Author]
8 Letter from Mr. Occelli to Father Durando, native ofFarigliano: Farigliano, January 18,
1878. [Author]

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Don Bosco's reply, scribbled on the bishop's original letter, tells
us his feelings on the points it raised. Regarding the rescript he
wrote: "We do not have it." As to the nature of the school he
stated, "House of studies and novitiate for the time being." As to
supplying priests, "We will do all we can." He then passed the
letter on with these comments to Father Rua with this notation over
the top of the page: "Just a memo for Father Rua." Obviously he
felt that the matter was momentarily suspended, if not totally
shelved. In situations like this, he never forced matters. His
friends at F arigliano still kept their hopes alive until 1885, but they
were mere straws in the wind. Don Bosco paid them no heed.
4. CREMONA
We now turn to Cremona. Canon Manini, former parish priest of
Soresina, had founded throughout the city seven houses, called
Houses of Providence, for boys and girls, for young women in
moral danger, for nuns, and for other groups. The public applauded
his initiatives and generously supported them. Each house, an
autonomous unit, he daily visited to direct its operation and
particulary to check its financial administration. A saintly priest, he
spent his entire wealth on charity. Having founded homes for
others, he had none of his own, but slept wherever night overtook
him, often knocking at his brother's door for a bit of food. As
regards the spiritual direction of the Houses of Providence, he had
the help of only one young priest who went to hear confessions from
home to home whenever he could. The government recognized
Canon Manini's homes as charitable institutions. Father [Anthony]
Sala visited them and described their routine to Don Bosco. With a
sad smile he commented: "Bear in mind that when the sacraments
are neglected in these institutions, they will never prosper."
Subsequent events proved him right.
On August 31, 1877, when Canon Menini was still pastor at
Soresina, Bishop Jeremiah Bonomelli of Cremona had recom-
mended him to Don Bosco, inviting him to take over the
management of a home for vagrants and derelicts in order to assure
its survival. "I feel that I don't have to plead any further with you to
assist this priest in his saintly endeavor," the distinguished prelate

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
wrote, "for the tireless zeal and unique charity which Our Lord has
kindled within you need no urging but are rather an inspiration to
all." Canon Menini went to Turin the last week of November for a
personal meeting with Don Bosco. They seemed to find some
common ground of agreement, so that the bishop again wrote to
Don Bosco: "May God grant me the consolation of having your
sons with me in this city and being blessed by their presence. Please
remember that my home is yours. It will be my joy to welcome
you."9 However, the terms were such that on the founder's death
the Salesians could be asked to leave. Suggestions were made to
reword the agreement so as to assure their ownership, but they fell
on deaf ears and negotiations stopped.
The following year, on September 9, 1878, the bishop wrote to
Don Bosco to suggest opening a Salesian school in Cremona. On
September 21 Don Bosco replied that the following spring he would
send someone to look over the premises which had been offered and
that negotiations would then commence. We will see the sequel in
its proper place.
5. LUGO
Lugo is at the heart of the Romagna province. Here a zealous
Salesian cooperator, Father Francis Grilli, interpreting also his
fellow townsmen's wishes, called a meeting of all the local
cooperators and invited them to find a site for a Salesian house in
their city. Quickly a committee of lay people was set up to check
out the possibilities and make proposals. In due time a report was
sent to Don Bosco. Replying on Don Bosco's behalf, his faithful
spokesman, Father Rua, stated that their wish had been thoroughly
considered, that Don Bosco was grateful for their trust in the
Salesians, that he really wanted to oblige, but that for the time
being he had neither personnel nor funds. Hopefully, personnel
might be ready by the following year and the Lugo cooperators
would provide the necessary funds .10 However, it took fourteen
years to get Don Bosco's sons to Lugo.
9Letter, Cremona, November 30, 1877. [Author]
10Letter, July 20, 1878. [Author]

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6. BOLOGNA
Curiosity draws our attention to Bologna. Toward the end of
November 1877 a priest visiting Turin chanced upon the Church of
Mary, Help of Christians. He stopped briefly to study its fa9ade
and dome and then decided to drop in for a moment of prayer. He
kept gazing at the main altar and then asked to whom the church
and adjacent buildings belonged. To Don Bosco, he was told, who
sheltered and educated a large number of boys. Having himself
been looking for a home to place a boy, the priest called on the
prefect to discuss the case, came to an agreement with him and
instantly paid the lad's tuition and fees. Might he see Don Bosco,
he asked, just for a few minutes? He had often heard people talk
about him, and he wanted to know more about his work.
Accompanied to Don Bosco's room, he stated his case with native
blunt abruptness. "I am Father Anthony Fusconi," he said. "You
have probably received my circular stating that, with the
permission of my ordinary, Cardinal Parocchi, and the blessing of
our Holy Father Leo XIII, I am planning to set up a retreat house
in Bologna to receive priests who are sent there by their bishops to
reform their lives or who wish to leave the world and seek a life of
prayer. I am just passing through Turin, and mere chance or rather
Divine Providence has led me to your church and inspired me to
call on you, for I know how enlightened you are. What do you think
of my plan?"
"Who told you of this project which I have been studying for
several years?" Don Bosco instantly rejoined. "For some time we
have been successfully doing this apostolate, and several priests
have been settled in some of our houses. However, I doubt that
your proposal, as described in the circular, will work. In the first
place, no priest would want to go to your home because he would
be openly admitting that he is a problem priest. Should any come,
how would you keep them busy? Try this: stay here at the Oratory
for a time to observe our routine. Afterward, we shall discuss the
matter together and study our plan more carefully. Meanwhile,
we'll have a chance to discuss other things as well."
Father Fusconi listened to him as to a voice from heaven. He
stayed for lunch. While talking with Don Bosco he came to the
decision that he had best come to an understanding with him and

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
even become a Salesian. Since he had taken town lodgings, he slept
out of the Oratory but returned there at eight each morning, staying
and working until eight at night. One day he told Don Bosco how
happy he was that he had things to keep him busy. Indeed, Father
Rua had no problem finding suitable work for people who dropped
in at the Oratory, for he could never bear to see anyone idle, no
matter who that person might be.
A few days later Father Fusconi went to Novara where a friend
of his, Father Paracchini, was preaching Advent sermons. They
discussed the project thoroughly and decided to place it entirely in
Don Bosco's hands. But they had not reckoned with their ordinary.
Father Paracchini wrote to his archbishop, Cardinal Parocchi, to
tell him of their decision. He laid out their well-founded fears that
both government and people would rise up in arms against the
project and the difficulty of keeping problem priests occupied
during their extended stay at such a place. He wrote of Father
Fusconi's chance meeting with Don Bosco, their exchange of
opinions, and their plan of establishing such a home in the care of a
Salesian house. He stated that he favored the plan but that both he
and Father Fusconi would fully defer to the cardinal's judgment.
Having already discussed this excellent project with both of them,
the cardinal answered on December 21 that if both priests felt they
could not achieve their goal, he intended to retain full freedom of
action for himself. "Only the ordinary can invite a religious
congregation into his diocese," he wrote, "and this matter is so
ticklish that it cannot be left to the initiative of anyone else. I
reserve it for myself to act as I see best." Both priests were literally
stunned and, as simply as they had taken the initiative, with equal
simplicity they dropped it without further ado. Father Fusconi
returned to Bologna, never to forget Don Bosco's kindness.
Don Bosco, informed of how the matter had ended while he was
in Marseille in January 1879, sent Father Barberis a memo on the
reply he was to make in his name to Father Fusconi: "1. Tell His
Eminence that Don Bosco never spoke of opening a house in his
diocese. He only proposed or, rather, offered all his Salesian
houses should His Eminence wish to send there priests who had
failed in their obligations and desired to return to the right path.
There have been and still are a good number of such priests in our
houses. 2. Were we ever to choose from the very many requests we

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have for Salesian foundations one from the diocese of Bologna, we
would first present our plans to the ordinary before taking definite
steps, as our constitutions prescribe. 3. Finally, Father Fusconi is
perfectly free to choose a more perfect way of life, e.g., the foreign
missions, and leave the care of his institute for priests to anyone
whom the ordinary of Bologna might appoint. Greet him
affectionately in the Lord and tell him that I pray that God will
grant him constant good health." Father Barberis followed these
instructions in his letter and thus ended the entire episode.
7. CECCANO
The proposal of a Salesian boarding school at Ceccano came up
again while Don Bosco was in Rome. Toward the middle of
January, Cardinal Berardi sent for Don Bosco to tell him that the
Scolopian priest who was director at Ceccano could no longer
continue in office. The cardinal wanted a Salesian priest at any cost
to fill in for the time being, and he definitely expected Don Bosco to
take over the entire school by the next school year, 1878-79. "As
things stand," Don Bosco wrote to Father Rua, "it is morally
necessary for us to accept the work. But can we? Could we take
Father Guidazio, one cleric and one coadjutor brother and send
them to run the Ceccano school? In that case, Father Durando
would have to get back into hamess,11 as he has been doing for a
number of years. Just now the school has twenty boarders and
about ten day students. The course of studies is technical and
academic. All the teachers are laymen, live in town and come in
only during school hours. Discuss it and let me know what we can
do. I told the cardinal that I would write to Turin and that we would
do all we can to please him."
The phrase "discuss it" refers to the first paragraph of Don
Bosco's letter: "You might wisely call a meeting of the superior
chapter together with a few others to discuss the staffing of the
school at Ceccano as requested by Cardinal Berardi." Father Rua
obeyed. In a telegram of January 16 Don Bosco asked if the
Ceccano project was feasible, and, if so, to send the personnel to
Rome "as soon as possible." Father Rua telegraphed that it was
11That is, resume his office as school principal at the Oratory. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
not feasible. The cardinal reluctantly accepted the decision, but he
insisted that by fall the personnel had to be ready.
By autumn, however, the good cardinal had been dead for several
months. During the summer his brother renewed the prelate's
request. Father Tassinari, director of the school, who had been
ordered to leave, was reluctant to abandon a project which was so
promising, and he too intervened. He wrote to Don Bosco on
August 9, vividly describing the moral and religious devastation of
some areas on the outskirts of Rome, and he begged that Don
Bosco, who sent "wonderful, generous men of his Society" to
distant lands, would send a few there too, to take over the
administration and teaching of that boarding school. Don Bosco
could not be insensitive to such a heartfelt appeal, and he suggested
that Father Tassinari discuss the matter with Father Monateri, the
director at Albano. At this seminary things were not turning out as
Don Bosco wished, and he had decided to recall his Salesians and
send them elsewhere. With this in mind he wrote to Father
Monateri about Cardinal Berardi's intentions in regard to the
school at Ceccano. 12
But in the end it was all so many words and no action. The school
later got a new lease on life by receiving government recognition,
and it remained under the temporary direction of a Scolopian
Father of the Tuscan province. Fearing that this priest might be
recalled by his superiors at any time, Marquis Berardi again toyed
with the idea of asking the Salesians to assume direction of the
school, but Don Bosco, who wanted to keep his freedom of
movement, paid no heed to this renewed pressure, especially since
scholastic strictures were going to be added to administrative
checks.
8. ROME
All these concerns did not cause Don Bosco to lose sight of
Rome, where he was still very anxious to establish his Society. As
we have seen, he did confer with the government, but without
harboring fond illusions, for his main hope lay in the support of the
ecclesiastical authority. Before leaving Rome in March 1878, he
had submitted a petition13 to Leo XIII, seeking permission and
funds to open a hostel in that city.
12This sentence is a condensation. [Editor]
130mitted in this edition. [Editor]

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The petition-as we shall see later-was most likely turned over
to the cardinal vicar, who was directly in charge of the pastoral
needs of the Eternal City. Four months later, Unita Cattolica's
issue of August 3 published in Turin an instruction which the Pope
had asked the cardinal vicar to send to Rome's parish priests in
regard to heretical attacks being made against the capital of
Catholicism. "Now that temporal power has been usurped from the
Holy See, heretics and anticlericals are making very huge efforts,
with the gold plentifully supplied them from overseas. Besides the
many churches and lecture halls which they have daringly opened
in Rome's most congested areas, they have also set up ten
elementary schools and some boarding schools and kindergartens.
The Protestants run them with the manifest intention of spreading
their poisonous heresy as they generously dispense food and
material assistance to their pupils and listeners, whose poverty they
exploit." Such news caused Don Bosco's heart even more poignant
grief, prompting him to write a very down-to-earth letter to the
cardinal vicar:
Your Eminence:
Turin, August 6, 1878
A few months ago I had the honor of speaking with you about the
growing perils to which poor children are being exposed. At that time you
paternally urged me to look into the possibility of opening a hoste! in
Rome so that we Salesians might do our own humble share to defend the
capital of Catholicism against the onslaught-the invasion, we should
say-of a host of enemies.
We noted also the need to do something to ease the tragic consequences
effected by the scattering of religious orders and by Protestant efforts to
attack and break down the faith centered in this city, where its supreme
head resides. All this time I have been studying how to bring this project
into reality. Then came your magnificent circular advising Catholics to be
vigilant and warning of the progress now being made by heresy to the
prejudice of truth.
This situation has moved me deeply and resolved me to put a few of my
Salesians at Your Eminence's disposal. They may achieve little, but they
will at least show their willingness to work and, if necessary, to sacrifice
all, even their lives, to defend our holy Catholic faith.
Consequently, I submit a plan of mine to your enlightened judgment.
The Salesians who are now in Albano find their field of labor too

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
restricted. We have twelve certified teachers there and only thirty-five
pupils between seminarians and day students. I would put all this staff, or
part of it, at your disposal, so that you might use their services either for
school work or for the holy ministry, as you deem best for God's greater
glory and the welfare of souls.
Where are they to live and on what? With Your Eminence's hopeful
support, we shall forge ahead. Elsewhere we have succeeded in opening
houses with no funds at all, gathering, feeding and educating some twenty-
five thousand boys. Why should we not succeed in opening a hostel in
Rome with Your Eminence's help and that of Divine Providence which
has never failed us?
Monsignor Dominic Iacobini, who is up to date in our affairs, agrees
with my plans and will call on Your Eminence to obtain your consent and
start working.
We are all determined to act only as Your Eminence wishes, and it is
our intent not to cause you the least inconvenience.
I am writing with filial confidence. Please help me always with your
counsel.
I have been assured that the duchess of Galliera, who is still in Paris,
will be coming to Genoa at the end of this month. At that time I shall
endeavor to deliver the papers into her hands and keep Your Eminence
informed as to the outcome.
While I beg you in charity to bestow your holy blessing on all the
Salesians, I pray you to accept my own humble respects and deepest
gratitude. I am honored to remain,
Your most humble and grateful servant,
Fr. John Bosco
His Eminence promptly replied on August 9:
You will readily understand how gladly I welcome your offer of opening
a home for boys here in Rome under the direction of the Salesians, and of
sending me twelve workers for this beloved vineyard of the Lord. But I
think it wiser to await the reaction of the duchess of Galliera, for Rome is
not accustomed to supporting pious institutions by private charity. Others
who ventured into this endeavor now cannot remain solvent. We shall
discuss our plans after receiving the duchess' reply.
Marie de Ferrari, duchess of Galliera, was born in Genoa in
1812. She usually resided in Paris, where she died in 1888.
Mistress of an immense fortune, she spent millions in works of

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charity, among others Genoa's leading hospital. Either personally
or through a third person, the cardinal vicar had passed on to her
Don Bosco's petition to the Pope, together with a covering letter14
dated from Rome by the signer,15 although it had been drawn up by
Don Bosco who was to deliver the entire packet.
Monsignor Iacobini, secretary of briefs, aided by charitable
Romans, was zealously striving to found a school in Rome for
young artisans and dedicate it to St. J osph. The monsignor had
visited the Oratory at Valdocco, probably in July, to discuss the
house and its location. A place was available outside Porta
Cavalleggeri at reasonable cost, the building and lot covering some
twenty thousand square meters. The property was flanked on one
side by St. Peter's colonnade and on the other by Via del
Sant'Ufficio; it reached out to the Lungara and encompassed the
hill at whose summit stood the house. Several noblemen and
prelates seemed quite eager to raise funds to buy it. In his
discussion with the secretary of briefs Don Bosco personally drew
up the articles which were to form the basic elements of an
agreement16 between him and a committee, still to be appointed
under the secretary's chairmanship and the special assistance of
Chevalier Adolph Silenzi.
When the duchess of Galliera returned to Genoa, Don Bosco
handed over the Roman correspondence to her through her agent,
Mr. Angelo Ferrari. Meanwhile, the owner of the property, Mr.
Pascucci, had asked Don Bosco for a binder,17 since other bidders
were bringing pressure on him. Don Bosco reported this to the
superior chapter on the evening of December 27, asking, '' What
are we to answer? We do need a house in Rome. The building is
adequate, it can be enlarged, and it is in a very healthy spot. We
hope that we won't run into further expense other than fitting it out
with furniture. There is also the added benefit of being rather close
to the Vatican." The chapter's reply was favorable and Don Bosco
wrote in that sense to Rome.
140mitted in this edition. [Editor]
151n a letter from Sampierdarena to Father Berto (September 19, 1878), Don Bosco asked
him to send "the papers ... addressed to the Holy Father for a house in Rome, with a letter
from the cardinal vicar to the duchess of Galliera." It seemed that the cardinal himself signed
it. [Author]
160mitted in this edition. fEditor]
171.etter from the attorney Ignazio Bertarelli, Rome, December 22, 1878. [Author]

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Two things were conspiring against the success of this initiative.
First, a government printshop was on the same premises. Although
the lease ran up to the end of 1881, the manager was ready to
vacate the premises in 1879 since the place was too small, but we
have no way of knowing whether the difficulties involved were
overcome. A second setback was the negative reply of the duchess
whose generosity had been most heavily relied upon. The
messenger bearing her letter at the end of February told Don Bosco
that most regretfully she could not possibly contribute to the
opening of the school in Rome for artisans since she had committed
herself to enormous outlays in building and maintaining several
charitable institutions, among them two large hospitals in Genoa.18
When Don Bosco got back to Rome in March 1879 he heard no
further talk of the house near Porta Cavalleggeri; a place was being
sought elsewhere. Monsignor Iacobini and Cardinal Oreglia were
thinking of adapting a monastery for the purpose, and they pushed
the issue with the Holy Father's approval. Don Bosco requested
the needed authorization from the prefect of Rome, but once
negotiations ended, the Roman noblemen felt that they no longer
needed Don Bosco and could go ahead on their own. They would
have liked him to take charge of the scholastic and spiritual
administration, but only under their overall supervision. Don Bosco
refused. This was the initial cause of Cardinal Oreglia's ensuing
coolness toward him.
Of all enterprises undertaken by our saintly founder, not one did
he ever have to abandon because of imprudence in starting it. That
same prudence, which his constitutions of the Salesian Society
require to be "utmost" in opening new houses, he always practiced
to an eminent degree throughout his life. We see a proof of this in
the decision he took in December 1878 to send Father Cagliero
and Father Durando to check out all requests of major importance
and report on them. He chose them because that year he had asked
them to handle all the nitty-gritty work entailed in accepting any
undertaking. They completed their task, which took them as far as
Sicily, in February 1879. Nor did Don Bosco restrict such caution
to Salesian enterprises. Sometime during that summer or fall,
Father Cagliero had accompanied him to Quargnento, Alessandria,
18Letter from A. Ferraris to Don Bosco, Genoa, February 27, 1879. A few years later this
gentleman was on trial for having embezzled over ten million lire. [Author]

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507
because he wished to see at first hand the situation that the
Daughters of Mary Help of Christians, would be in if they accepted
the local kindergarten. Eventually three sisters did go there on
November 21, accompanied by Father Cagliero, their general
spiritual director, who officially installed them in the first public
kindergarten accepted by the Daughters of Mary, Help of
Christians.
How many headaches Don Bosco could have spared himself had
he, personally or through others, turned down several proposals!
Such hasty action is typical of shirkers, not of saints. His norm of
conduct in such matters is summed up in these few lines written to
some monsignor on August 30, 1877: "'You know I do all I can at
every opportunity. Is it matter of accepting or buying? Start
negotiations and tell me what your intentions are. On my part I will
spare no effort in trying to win souls to God.''

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CHAPTER 21
New Foundations zn Italy
(8'ACH new foundation, with its own history, adds one
more thread to the fabric of Don Bosco's biography, which, already
so rich and varied, gains in splendor and breadth, to our readers'
edification and to the greater glory of God, who is wonderful in His
saints.
1. MATH!
The activity and continual expansion of Don Bosco's printshops
[at the Oratory and at Sampierdarena] made it imperative that he
find an independent supply of paper. Furthermore, he was anxious
to support the Catholic press by providing publications of excellent
quality, printed on good paper, at a low price. His anxiety to meet
this need inspired him to go into a daring enterprise. A widow,
Clothild Varetto, had a paper mill for sale in Mathi, a small town
on the Turin-Lanzo rail line. Don Bosco set his eyes on it, started
negotiations with the owner, and, since the price was reasonable,
decided to buy it. Through an informal written contract he agreed to
pay the lady an annual sum of twelve thousand lire. The formal
deed of sale, drawn up on April 26, 1877, alleged that a down
payment of one thousand lire had already been paid. The simplified
transaction, however, soon became quite complex in practice.
The legalities completed, Don Bosco hired a technical expert to
run the mill for him and manage its operation. He was a man named
Dominic Varetti,1 a Genoa dealer in knitted wear and a long-
standing friend of Don Bosco, to whom a year earlier he had
1Official documents list his name as Varetto, but he always signed himself Varetti.
[Author]
508

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New Foundations in Italy
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confided that he intended to close shop for lack of business and
hopefully take up residence in Turin. There it would be easier for
him to look after the production of knitted wear which was made at
Bosco Marengo and Lanzo. In fact, long before Don Bosco offered
him the job, he had been searching for a home for his family in
Turin.
When sent for, then, he very gladly agreed with Don Bosco and
stated that he would like to go into business with him. Don Bosco
consented and asked him to draw up a tentative contract, which he
did. The first article stated: "Acting on behalf of this company,
Don Bosco purchased a mill in Mathi." The contract went on to
read as if Varetti were a partner not only in the business but in the
property as well. Obviously, the Genoese was stretching the facts,
for Don Bosco had bought the mill for himself and not for the
company. Don Bosco, therefore, made a counter-proposal2 [the
first article.stating]: "Father John Bosco purchased a paper mill in
Mathi from Mrs. Clothilde Varetto on his own account and at his
own expense."3 Unheedingly, Varetti continued obstinately to
claim part ownership, causing a rift never again to be healed.
Another source of contention was that Don Bosco, hoping to cut
down on expenses and supervise the work at the plant, had
arranged for the business office, as well as the warehouse, to be
located at Valdocco, but Varetti, even at higher cost, leased out
space for both office and warehouse elsewhere. Don Bosco had
assigned two Oratory rooms for Varetti's use, but, seeing that his
partner ignored them, he used them for other needs. It is worth
noting that Varetti also used to return to Turin each evening, where
he was living with his family.
The plant in the meantime was keeping up its steady production.
Mr. Varetti, though acting as Don Bosco's agent, kept running the
plant as an owner, never signing himself "for Don Bosco," but in
his own name, collecting payable accounts without reporting to
Don Bosco. Furthermore, whenever he supplied the Oratory with
paper, he billed it at a higher cost, and, on collecting the scrap
2 0n the original first draft Father Berto, Don Bosco's secretary, wrote: "Of no importance
whatever!" Evidently, at the Oratory, important matters were known only to interested
parties. Equally manifest is Father Berto's inborn instinct to carefully preserve even
scribblings. [Author]
3 We are omitting the rest of the articles. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
trimmings from the Oratory bookbinders, he would credit them at a
lower price. Also, he made many very expensive innovations and
purchases of supplies, mentioning only a few to Don Bosco and
hushing up the rest. It would not have been too bad if they had
helped matters. In brief, he was the boss, so much so that in the
summer he housed his family at the mill and even took in other
people without saying a word to Don Bosco.
Naturally, raw materials, maintenance and innovations ran into
big money. It was hoped that Varetti, as self-styled co-owner,
would assume half the cost or at least a considerable part, but all he
did was to keep issuing IOU's, which, however, were not honored
unless co-signed by Don Bosco or Father Rua. To make matters
worse, he did not meet his obligations when the terms expired, so
that Don Bosco, at great personal loss, had to make good on them
and pay out the exorbitant sum of over seventy thousand lire in the
space of a few months.
The mill was headed for bankruptcy. By the end of 1877, facing
heavy financial losses and drawing no adequate profit, Don Bosco
was ready to give up the venture. Varetti agreed, telling him, and
others too, that they would be well rid of it. In keeping with such
talk, Don Bosco asked the former owner if she were willing to buy it
back or to help him sell it and reimburse him for improvements. He
may have done this purposely or just to see Varetti's reaction.
Realizing that the mill might revert to the former owner or be sold
outright, Varetti fought the plan, despite Don Bosco's assurances
that he would suffer no loss. When he found out that the former
owner insisted on buying it back or at least rescinding the contract,
he declared that he would go to court to fight her claims.
At this stage of events, Don Bosco asked Varetti for a full report
on the mill's operations so as to ascertain if it might be worthwhile
to continue them. It took a month to come in, late in February, and
then it covered accounts only to the end of January. Don Bosco had
the report analyzed by competent people, who questioned certain
items. Time and again Varetti was asked for an explanation, but to
no avail. Finally, in May 1878, Don Bosco asked to see the ledgers
and study the accounts, insisting again that the business office be
set up at the Oratory. At long last, after repeated insistence, Varetti
handed over one ledger containing little in the way of accounting
and going only to the end of January. It was impossible to get a

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New Foundations in Italy
511
clear picture of the business or even to ascertain creditors and
debtors.
All the while Don Bosco was treating Varetti like a friend. In
June, through a third party, he asked him to hand over the mill
voluntarily, assuring him that he would be repaid for any money he
might have invested in the business and for any work he had done.
But there was no persuading him. On the contrary, he first wanted
to be indemnified for substantial sums. Meanwhile the mill ran into
further debt, so that to continue operations would be folly. Varetti
was advised by lawyers that he was to be fired and that it was best
for him to resign his position and avoid both unpleasantness and
harmful publicity. He stubbornly refused and finally was dismissed,
and a statement was issued publicly to that effect.4 However, since
he disregarded the order and kept working with no sign of giving up
the mill operation, Don Bosco had to cite him to the court of
commerce, which found him guilty. His sentence, dated August 30,
1878, declared: "The Court of Commerce of Turin ... states that
an inventory is to be made by an appraiser herein appointed; that
the said Varetti must consign the Mathi paper mill with all annexes,
equipment, machinery and goods to Don Bosco and is barred from
any further management of the said mill; he shall hand over all
records and account ledgers to the liquidator appointed by this city,
Charles Cereseto, to whom he shall also give a list of all creditors
and debtors. This order is to be executed, appeal without security
notwithstanding. Court expenses are to be borne by the said
Varetti."
At this point a mutual friend stepped in to negotiate a friendly
settlement. With the agreement of both parties, Charles Dovo, a
surveyor, was asked to draw up the inventory, while Manfred
Panso, a merchant, and Michael Fumelli, a lawyer, were chosen as
arbiters; these last called in a third arbiter, the lawyer Armisoglio.
Don Bosco submitted some observations to the arbiters in his own
hand, as follows: "Let it be remembered in each case that none of
the damages claimed by Mr. Varetti were caused even in the
slightest way by Don Bosco, who, when a final accounting is
completed, will have to recoup heavy losses due to the inept
management of the paper mill. As regards the director's salary, it
4 Supplement to the periodical newsletter of the Royal Prefecture in Turin, legal notices
(July 5, 1878, n. 62, p. 719). [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
must be noted that at no time ever was Mr. Varetti director of a
paper mill and that he served his apprenticeship in administration
at the expense of the said mill of Mathi." In further proof that
Varetti never acted as director we find that all sales of paper were
drawn up by Don Bosco and signed in his own hand.5
After a long transaction, the arbiters awarded the following to
Varetti:
Salary............................. 4,500 lire
Indemnity . . . . . . . . . . . . . . . . . . . . . . . . . 8,500 lire
Share of profits . . . . . . . . . . . . . . . . . . . 14,410 lire
Total 27,410 lire
Later, agreeing to objections submitted by Father Rua, the
arbiters reduced this total to twenty-three thousand lire. With
Varetti out of the way, Don Bosco hired a director and a technician,
and he sent notice of this to his clients in a letter of which we have
the original handwritten copy. 6 The technician he hired was Mr.
Constantine Pancaldi, whose contract was very precise. As plant
director he chose a Salesian coadjutor, Andrew Pelazza. Gradually
a small community was formed at the paper mill with Fr. Anthony
Varaja as superior, and life settled into a regular routine.
2. LA SPEZIA
Don Bosco's ardent zeal inspired him to enter upon a truly
providential project in 1877. What is today La Spezia was in those
days well on its way to becoming a very large workers'
neighborhood. Unfortunately, however, Protestants had made
inroads into the growing community and were exercising a brisk
proseletizing program funded from abroad. But Divine Providence
was alert in the person of the apostolic missioner, Father Joseph
Persi, who was then preaching May sermons in the collegiate abbey
of the Assumption of Our Lady, at that time the only parish church
in the area. He grasped the desperate situation of those people as
far as Christian living was concerned: few priests engaged in
ministering to them, still fewer in preaching and teaching the young
5 We are omitting the copy of an advertisement sent to potential customers. [Editor]
6 0mitted in this edition. [Editor]

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their catechism, most children attending the free Protestant
schools. The original families of La Spezia were practically all
gone or swallowed up by a motley array of immigrants from
Lombardy, Piedmont, Liguria and the south: a boiling pot of
laborers, contractors, merchants and soldiers. Father Persi was
afraid to think of what would happen to that multitude of people in
the near future. He talked it over with the pastor, Father Dominic
Battolla, a very pious, charitable priest who was still living in the
past, when people would spontaneously flock to his church. Father
Persi suggested that he open a Salesian oratory. But where was the
money to come from when even the banks were in trouble and
money was scarce? Keeping this concern in mind, when Father
Persi a little later went to Rome, he opened his heart to Pius IX,
who, touched by such sad conditions, answered, "Oh yes, I shall
write personally to Don Bosco.... We are such great friends!" 7
The Holy Father wrote directly not to Don Bosco but to Bishop
Joseph Rosati of Sarzana, whose diocese took in La Spezia, stating
that he intended to offer a monthly stipend of five hundred lire to a
religious order which would be able and willing to give special care
to the young people of La Spezia. The bishop lost no time in
contacting Don Bosco on July 11, 1877. "Without any doubt," he
wrote, "what La Spezia needs is a religious congregation such as
yours to care for our boys and, if possible, to evangelize the people
and administer the sacraments to them. Even if you cannot do all of
this, you could still do much good." This was enough to get Don
Bosco moving, for he had been thinking of La Spezia for some time,
and more than ever since he had heard that the Protestants were
building a church of their own there. He jotted down two phrases to
guide Father Rua in drafting an answer: "We accept in principle.
Let the bishop make arrangements and notify us.''
The bishop was delighted. He quickly hunted about for premises
but got nowhere. Father Battolla seemed willing to give up his own
quarters, since he was due to move into a new rectory which he was
then building, or even to let the Salesians have the new residence
themselves if necessary. There was also another building under
construction, but occupancy did not seem possible by November,
and an exorbitant rental was being asked. Torn by both his
7Nuovo Tempio di Nostra Signora de/la Neve. Reminiscences of the Bishop of
Lunisarzana and Brugnato, pp. 16-17. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
impatience and his inability to choose between these various
alternatives, the bishop wrote to Don Bosco from Sarzana on
August 16, 1877: "Loath to decide anything without first
consulting you or without your knowledge, I have no choice but to
ask you to hurry in person to La Spezia, see things for yourself and
make your own decision as you judge best. In that case, we can
discuss the situation together-it is only half an hour from Sarzana
to La Spezia-and I can tell you what I have in mind. My dear Don
Bosco, I speak in all sincerity: if you do not make this small
sacrifice of coming personally to La Spezia, I see that this matter
will either drag out to great lengths or little will come of it. I warmly
beg you to grant me this favor. Give heed, I pray, to my desire to
see in this city as soon as possible a shelter for imperiled youth and
a line of defense stemming the overwhelming tide of indifference
and unbelief."
Don Bosco sent Father Rua, who then wrote back to the bishop
from Turin on August 27, 1877 to state his views on the three
places he had visited: the new rectory complex, a whole floor on
Marsala Street, and a new building near the proposed Protestant
church. The first had seven rooms and a small playground; the
second had eight small rooms at an annual rental of seven hundred
lire; the third was large enough for a church, school and living
quarters, but had no playground, and the rental was twenty-
two hundred lire. Father Rua's choice was the rectory complex
adjacent to the parish church. In his report to Don Bosco he stated
that too many things were still missing, and preparations were nil.
Father John Garino, who was present and heard him, recorded his
words. Don Bosco then asked Father Rua in Piedmontese, "Is
there at least a little skillet to fry a couple of eggs?" Yes, replied
Father Rua, there was. "Well then, we can go and set up house
there," was Don Bosco's answer.
The bishop ruled out the rectory, saying that some six months
were needed to get it ready. He rather suggested the third premise
inspected by Father Rua, the property of the Chiappetti brothers,
·which he thought the most suitable. The owner agreed that he could
easily make all needed changes during construction and wrote to
Father Rua on September 3, 1877 asking for a sketch of how he
wanted the rooms laid out. Father Rua obliged. Then Father
Angelo Bruschi, vicar forane of La Spezia, leased the aforesaid

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515
house on Via Aranci in the bishop's name,8 and lodgings were
rented elsewhere until the house was ready for occupancy. Work
progressed at lightning speed in the hope that all could be ready by
the beginning of November.9
At this time Don Bosco had one eye on La Spezia, and the other
on Vallecrosia, where construction was under way to stem the
rising tide of Protestantism. At the beginning of October he wrote
to the Pope to ask for further financial help for the latter enterprise.
After explaining how both places were equally open to the inroads
of heresy, he said of La Spezia: "Your Holiness' charity has
provided for La Spezia. Work is briskly progressing to adapt a
building and to provide equipment needed for day and evening
classes, Sunday school and a public church in the neighborhood of
the Protestant school and church. I feel I can assure Your Holiness
that by the end of this month, no less than three of our teachers will
go there to do all they can for those poor endangered youngsters.
They may not succeed in stamping out heresy altogether, but they
will at least join forces with the local clergy and do everything
possible to halt its advance."
However, Don Bosco had miscalculated the time schedule: came
November 25 and work still lagged behind. 10 Not until December
10 could Father Cagliero accompany the first group of pioneers-
Father Angelo Rocca, director; cleric Charles Pane, prefect; cleric
Joseph Descalzi; coadjutor Dominic Clara-to their temporary
lodgings in an apartment on Via Fazio, owned by Chevalier
Pontremoli. The next day Father Cagliero introduced them to the
bishop, who embraced them heartily and lavished all his attention
on them. Father Cagliero then went to Lucca to make arrangements
for a new house which we shall speak of later.
Don Bosco first visited the new community on December 19,
interrupting his trip to Rome by two days. They were still very
unsure of themselves, somewhat timid and shy of the people who
they knew looked askance at the new endeavor. Besides, they were
not at all happy with their permanent premises; the classrooms
were too small, they had no playground, and there were other
8Letter to Father Rua, September 10, 1877. [Author]
9 Letter from the bishop to Don Bosco, October 4, 1877. [Author]
10Letter from Father Bruschi to Father Rua, November 25, 1877. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
inconveniences. The good father comforted them with recollections
of the early Oratory days, when things had been far worse.
"Now, Don Bosco, who will be the patron saint of our new
house?" the director asked.
"I have given it thought," was the reply, "and I am entrusting
you to the care of St. Paul the Apostle. Be sure to study his life and
writings, and make him your model in all things. Let him lead you.
Don't worry, he carries a sword and can fight a fierce battle to
destroy God's enemies." They were talking this way upon
returning from the new house when Canon Isengard caught up with
them. After asking Don Bosco what his Salesians planned to do at
La Spezia, he strongly insisted on the dire urgency of a hostel for
the poor homeless youngsters who abounded in the city. Pausing
for a moment to gaze into the future, as it were, Don Bosco replied,
"Yes, but let's be patient-a bit at a time. We are in La Spezia and
intend to stay here. In due time we shall see what Our Lady, Help
of Christians can do for us with the aid and cooperation of
charitable people, of whom this city certainly has no lack. We shall
have a hostel for students and artisans, as well as a beautiful
church, which we shall dedicate to Mary Most Holy. The house of
La Spezia will rank among the greatest and most flourishing of our
Congregation." These words, later to be fulfilled literally, gave
great comfort to the director and to the confreres in the storm of
problems and opposition which they encountered after Don
Bosco's departure. 11
The Chiappetti brothers did not seem to be in a hurry to hand
over the building. Funds were not coming in, and the poor
Salesians had hardly enough linen and clothing with them. Father
Rua had left all these things in the hands of the kindly bishop.12
Worse still, a slanderous newspaper, spokesman for the sects,
wrote: "The crows are here! Let's hope they find no food." The
theaters gave plays calculated to arouse animosity against the
Salesians. One in particular was billed: "Friar Paul Sarpi, Slain by
the Jesuits: i.e., The Harm Done by Religious Instruction." The
Protestants were intensifying their efforts to strengthen their gains
and push their conquests further.
11 Cf. letter of Father Rocca in a memorial issue, II Beato Don Bosco, La Spezia, June 17,
1930. Cf. also Father Rua's article in the memorial issue I Salesiani alla Spezia, December
1902. [Author]
12cf. letter of Father Rua to the bishop, Turin, September 3, 1877. IAuthor]

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But the lack of comforts did not keep the Salesians from starting
their work. By day they taught a few boys who wanted to learn and
in the evening they instructed boys and young men for First
Communion. On February 14, 1878, the chapel on Via Arandi was
completed and on March 1 they were able to take possession of
their house. Then the bishop launched a vigorous counter-
campaign against the Protestants, resorting to severe measures
against Catholic parents who sent their children to Protestant
schools. The change for the good was immediate. The children
deserted the schools in a body and rushed to the Salesians. May
devotions did the rest, attracting both children and adults.
In the midst of this constant progress the Salesians escaped by a
hair's breadth the closing down of their school. No one had applied
to the provincial superintendent for a school license, nor had any of
the teachers thought of having their own certificates on hand. The
director was convinced that the superiors in Turin had handled
everything, but nothing had been done. And so, toward the middle
of May the school inspector suddenly turned up at the house. He
sharply criticized the director for presuming to open three tightly
crowded classrooms and threatened to shut them down if he did not
comply with regulations within a week. The director wrote to Turin,
then telegraphed and actually rushed there, and he still recalls the
"very embarrassing scolding" Father Rua gave him for his
emergency trip. He picked up two school certificates, which were
enough to fend off the ire of the school inspector.
School supplies and equipment were short. Knowing where he
could get lots of needed materials, Don Bosco addressed an appeal
to the Department of the Navy. 13
Meanwhile, since Leo XIII was keeping up the monthly grant
which his predecessor had promised, Father Rocca, at Don
Bosco's suggestion, sent the Pope a report, through Cardinal Nina,
secretary of state, during the Christmas holidays, informing him of
the school's progress. 14 The report read:
The school has seven Salesians. Some three hundred students attend
classes, of whom more than one hundred were snatched from the
130mitted in this edition. [Editor]
14At his suggestion Don Bosco added an extensive sketch for the report. Father Rocca
testified to the same and availed himself of it as we can see from the phrases he used-
phrases habitual with our founder. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Protestant schools; the rest were preserved from their grasp. On Sundays
the chapel, dedicated to St. Paul the Apostle, is filled by our pupils and
some of the city's faithful. We offer our youngsters here all that is offered
in our other houses: religious instruction, sermons, conferences,
sacraments. We need a larger church for the convenience of the adults and
a bigger playground to offer many more boys a chance for healthy
recreation, to save them from dangerous leisure time. We cannot do any of
this without funds to support us. Another work so much in demand and
sorely needed by this city would be a home to shelter the most destitute
and homeless youngsters and to teach them a trade or skill which will
rescue them from the path of vice and enable them in due course to earn an
honest living for themselves. To accomplish this, we need generous help
from the townspeople, but, although all the faithful appreciate our
endeavors and give us moral support, we have not yet managed to obtain
or even hope for financial assistance or funds. We would find ourselves in
dire want for even essentials were it not for the occasional help sent us by
our superior.
Cardinal Nina answered: "His Holiness instructs me to express
to you in his name his sincerest and heartiest thanks for the
excellent results you have so far achieved. He voices his sure and
unwavering hope that this will encourage the good Salesians to
push on with greater zeal and effort in their holy efforts to benefit,
step by step, the young people of that city." 15
Don Bosco seriously wished to open both the hostel and a larger
church. In October 1878, thanks to a private gift and to the state's
waiver of public domain, he acquired possession of two adjacent
pieces of land along Viale Militare under the condition-which he
accepted-that he use the land to build "a church and added
facilities in honor of Our Lady of the Snow" and, adjacent to it, "a
charitable institution of moral education" similar to "those to
which the Reverend Don Bosco had dedicated his entire life and
which, thanks to him, were to be found in many cities of France and
Italy." The efficient mediator in these negotiations was Chevalier
Joseph Bruschi, postmaster general and a very close friend of Don
Bosco. This notable benefactor became a Salesian at the age of
seventy and was ordained a priest in 1895. He saw his heart's
15Salesian Bulletin. March 1879. pp. 4-6. [AuthorJ

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desire fulfilled when the image of Our Lady of the Snow,16 La
Spezia's special devotion, was transferred to this new church,
whose dedication ceremony he attended on April 27, 1901.
As the reader can see, all this took time, but the obstacles that
kept cropping up did not halt the plans which had been conceived
and brought to some success by Don Bosco and were eventually
realized completely by his first successor. Today [1932] some
thirty Salesians work in La Spezia. Their humble beginnings have
not been forgotten, for they are still known as "the little priests,"
the name given them by the people who were struck by their very
youthful appearance.
3. LUCCA
We noted earlier that in 1877 Father Cagliero went from La
Spezia to Lucca, where it had already been decided that the
Salesians would settle. This foundation went through several
phases, but here we shall discuss only its early beginnings. Several
times the Salesians had been asked to go to Lucca. In 1875, with
persuasion and much prayer, Monsignor Eugene Nannini, dean of
the collegiate Church of St. Michael, tried to get Don Bosco to send
Salesians to run the entire seminary program "from the elementary
grades to theology." Again, in 1876, a young priest, Father
Alphonse Cristofanini, was commissioned by some wealthy
citizens to discuss setting up a boarding school with annexed
workshops. At that time Don Bosco, who usually would not reject
such proposals offhand, made inquiries himself, but later the whole
project was shelved. Finally, in 1877 he received a proposal which
he could heartily welcome, that of opening a festive oratory.
Archbishop Nicholas Ghilardi, understanding from all the previous
correspondence that Don Bosco wished to do some good also in
Lucca, asked Father Anthony Menesini to write to Don Bosco and
let him know that he, the archbishop, would gladly discuss such a
16For centuries an image of Our Lady of the Snow had been venerated in a chapel near the
waterfront of La Spezia. When it was tom down to build a new arsenal, the image was
transferred to the Abbey of St. Mary. The people, unwilling to have their image housed, as it
were, by others, in the very heart of their city, wanted to give it a home of its own with a vast
piazza. Their wish was fulfilled when the painting was placed in the new shrine built for it by
the Salesians. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
project with him. Meanwhile, Father Barberis and Father Lazzero,
while on their way to Rome, were instructed by Don Bosco to stop
at Lucca, to keep their eyes and ears open and to report back to
him, while assuring the archbishop of Don Bosco's cooperation.
Heartened by this, the archbishop personally contacted Don Bosco
on September 12 and gave him to understand that funds were
available to begin the project. Don Bosco replied [probably from
Lanzo on or about September 20 during the general chapter]:
Your Excellency:
I thank you sincerely for your kind letter telling me that Divine
Providence has already supplied funds to start a home for poor
apprentices in your city. This is precisely the main purpose of our
Congregation.
Since I am most eager to exert our humble efforts on behalf of these
young lads of Lucca, I shall endeavor to set up the needed personnel as
soon as possible.
Because I must provide personnel for our boarding schools by next
October, I really cannot send you the priests you requested for November.
However, during that month I do hope to come myself or to send one of
my priests to check out the most suitable premises and take some essential
steps with Your Excellency for this important enterprise.
The entire Salesian Congregation joins me in thanking you sincerely for
your kind consideration of us.
I pray that God will grant you a long life and ask for your blessing. On
behalf of all, I remain, in highest esteem and veneration,
Yours truly,
Fr. John Bosco
Father John Cagliero made the promised visit in December. He
was shown an adequate residence for the Salesians, a handsome
church dedicated to the Holy Cross, and a fairly spacious
playground for the festive oratory. The staff, however, did not
arrive until June 29 of the following year. It consisted of Father
John M~enco, cleric Charles Baratta and coadjutor Philip
Cappellano, who were accompanied by Father Cagliero.
Don Bosco's peaceful contingent was not received in peace; in
fact, all hell seemed to break loose. The alarm was first issued by
the local scandal sheet, II Fu/mine, which blazoned the following
glaring item on June 30: "Jesuits driven out of Europe take up

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residence in Lucca, 1242 Via della Croce. Church opened
yesterday, the 29th. Will the city fathers tolerate such a plague?
Signed: DEVIL." This cable, seemingly from the netherworld, had
its effect. Suspicious characters kept roaming the streets bordering
the residence and church, but the real battle was set for Sunday,
July 7. Toward morning, stones rained upon a few lads in the
playground from the house facing it. Alarmed neighborhood
women dashed out into the street and screamed so loudly that by
the time the police came the stone-throwing had ceased. Toward
midday the police chief came to warn Father Cagliero and Father
Marenco of plots against them, but said they were not to fear; they
would not be harmed as long as they did not lean out the windows.
Until late that evening, the Salesians attended to their priestly
work. They were finishing supper at about ten o'clock when they
suddenly heard people running and halting briefly at the playground
gate in Via della Croce. Then, at orders barked out in a ringing
voice, the crowd turned about, streamed through Via <lei Biscione
and stopped directly beneath the windows of the Salesian
residence.
"Here they come!" exclaimed Father Cagliero. The first roar
exploded from hundreds of lungs: "Down with the Jesuits!" Cleric
Baratta, a quiet and timid soul, was so terrified that his fright lasted
through the next day, but no one was hurt. They all listened, safely
indoors, to the infernal racket lasting some fifteen minutes. ''Down
with the Jesuits!" roared the mob. "Down with Jesuit schools!
Down with the Paolotti!1 7 Down with the city fathers!" Town
elections had been held shortly before and the Catholics had come
out on top. These shouts were interspersed with others: "Long live
Garibaldi! Hurrah for Trent and Trieste! Long live the Repub..."
but this last word was bitten off lest trouble arise. A voice was also
heard to shout, "Get the kerosene!" But then the chief of police
took action; whistles were blown, and the mob dispersed. All told,
they may have .numbered some four thousand, between demon-
strators and onlookers. Though a mounted squad stood ready, it did
not go into action. The following day a bunch of loafers gathered at
the corner to sing a silly ditty rhyming with the word Jesuit. For a
17The members of the St. Vincent de Paul Society were then satirized as "Paolotti" or
little Pauls-a term of derision like "pious Joes," used to stigmatize clerics and pious
persons. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
month the police patrolled the neighborhood in the evening hours,
until the quiet manner of our Salesians disarmed all suspicion and
erased all plots of ill wishers. The Salesians were admired and
praised by the townsfolk for keeping their calm and peace and
avoiding all confrontation. Father Cagliero had set up a
cooperators' meeting, but he called it off so as not to appear to be
provoking trouble. Many of the clergy and the laity stopped in to
visit the Salesians and lend moral support. What is more, the July
14 issue of Il Fu/mine beat a retreat in an article entitled "We Are
Not Paolotti." The article boasted of its anticlerical victories, but
strove through this refrain to justify its own turnabout of opinion
toward the Salesians. "We are not Paolotti," they boasted, "nor do
we stick up for priests. However, from a friendly source and from
certain persons who love their city and serve it gladly we have
received some detailed information after the July 7 demon-
stration." The details were that those priests were not Jesuits, but
Salesians, belonging to a Piedmontese congregation which
deserved the people's support; that, days before, a young man of
Lucca had returned to his family after receiving from those same
priests an excellent training in a trade known only to a very few
people in the city; that the Salesian festive oratory had nothing to
do with politics; finally, that it would be wise to wait before
pronouncing judgment on them.
Not so honest a tune was sung by another Lucca paper, Il
Progresso, which took occasion of the demonstration as described
in the July 11 issue of Riforma and the July 14 issue of Telegrafo
to assure its readers, that, yes, indeed, "some monks of the
Company of Jesus" had sought refuge in their city, but, "always
true to form," they were hiding "their odious identity under the
name of other religious congregations. However," it continued,
"we know from a fully reliable source, and can conclude as much,
that several Sanfedists 18 were the ones who called them in and are
protecting them. We know that they belong to an order which is not
18During the Parthenopean Republic of France and after its fall in 1729, the Neapolitan
soldiers, led by Cardinal Ruffo to reconquer Naples, were known as "Sanfedists," a name
originating from "santa fede" (holy faith), since the battle was waged in defense of the faith
against the revolutionary principles hailed by the republicans. It was later used for all
enemies of the French Revolution, the Carbonari and other secret societies. Finally, it also
applied to people opposing new ideas of freedom and independence for Italy insofar as they
opposed the Church. [Author]

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religious, but politically reactionary, and that they deserved to be
expelled from wherever they were. In fact, they were once
suppressed by a pope as sworn enemies of social and cultural
progress. Under the guise of that same freedom which they daily
abuse they are now trying to worm their way among our people by
enticing our youngsters and promising them financial aid, so as
later to use their sway over youth to reach their families, spread
subversive doctrine, and make converts to their reactionary party."
On and on the paper rambled, concluding: "Let's be on the alert.
Let our responsible officials take heed and act." The same issue
elsewhere railed against the city fathers for allowing a Jesuit to
"preach subversive doctrines with impunity" and for tolerating
"the most outrageous and infamous allusions" against liberal
institutions.
Such writings were inflaming Mazzini's19 followers and enraging
the local Protestant minister. It was therefore not surprising that a
protest was drawn up to the Department of the Interior, prompting
members of both sides to dash about in search of signatures. The
anticlericals suffered a setback; they barely managed to collect five
hundred signatures from men and women, real and imaginary-as
it turned out, people of no standing, mere rabble. The prefecture
thought it wise to intercept the list. Honest folk did not stand by
idly. With their bishop's backing they too got up a subscription of
their own, entrusting the responsibility to the Catholic newspaper II
Fedele, which soon gathered some eight thousand signatures. No
one knows whatever became of the whole affair, but one fine day
the director of the Salesian community received a communication
from the Education Department which essentially stated that if the
Salesians wished to open schools in Lucca, they had best abide by
the laws and, to the best of their ability, avoid provoking disorders.
Secret instructions, however, were also given to the prefect of the
province to investigate whether any ill feelings against the
government were being instilled into the boys in sermons. One
Sunday morning, as Mass was about to start, a plainclothesman
19Giuseppe Mazzini (1805-1872) was an Italian patriot who associated himself with the
Carbonari in 1830. Imprisoned for six months, he was released only after he pledged himself
to leave Italy. In 1832 he organized a secret revolutionary society La Giovane Italia [Young
Italy] whose purpose was the unification of Italy under a republican form of government. He
instigated rebel manifestations in several parts of Italy and aided in organizing Garibaldi's
expeditions. Until his death he remained an uncompromising republican. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
entered the church. He knelt throughout the morning prayers, the
Mass and the entire sermon-which that day dealt with sin-so as
not to draw the boys' attention to himself. He dared not leave early
because the door was closed and he did not want to open it himself
or ask someone else to do so. At the end of the service he sneaked
out never to be seen again.
By now the Salesians, all so young and a mere handful, were
masters of the field. "If the good your Salesians do is equal to the
respect they have inspired," wrote Father Marenco to Don Bosco,
"they will perform miracles." Indeed, the festive oratory was doing
extremely well, and people were thronging the director's con-
fessional, but more personnel were needed." Aid us, dear Father!"
implored Father Marenco. "Help your sons who are like men
starving for food. The boys need much supervision, but there are so
many of them that it is beyond our strength. Moreover, we don't
want to run the risk of criticism concerning the boys' moral
conduct. You must know that these lads are more restless and
street-wise than the boys in our towns. At the very least we need a
priest, a cleric and a coadjutor." Harassment did not frighten them.
"Despite all the happenings about us," he added, "we mind our
own business and carry out our practices of piety and rules. We are
undismayed by the roars of evil and fear only God's disfavor. Isn't
all this disturbance of bad men a sign of the special protection and
kindness of Jesus and Mary, Help of Christians?"20
Drawn by curiosity, a few priests took a look at the festive
oratory and told the Salesians that they wished to help, but once
they noticed the "shirtless, shoeless, dirty, uncouth lads" they all
left, one by one. They told the Salesians, however, that they were to
demand respect, gesturing all the while with their hands as though
flogging somebody. The most persevering of all was Father
Cristofanini, whom we spoke of before. He had the best of
intentions but was afraid of the boys.21 During the week the older
boys who needed special tutoring were given instructions in
preparation for their First Communion. When the archbishop was
told of the ever increasing work, he began to search for a place with
bigger playgrounds and classroom space. The long-awaited help,
expected from Sunday to Sunday, finally arrived about the middle
20Letter, July 16, 1878. [Author!
21Letter from Father Marenco to Don Bosco, July 22, 1878. [Author!

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of August. Once a routine was established, the director formally
and solemnly enrolled ninety boys into the festive oratory in the
presence of the parents. By the sixth Sunday, everything was
running smoothly. Father Marenco wrote to Don Bosco: "At first
we were told that we would never keep the work up because we did
not know these boys. Now these same people watch them devoutly
attending services, catechism classes and sermons, and they
remark, 'This Salesian system is really something!' They'd like to
see all the boys stand around stiff as statues during recreation, but,
following your teaching, we seek quite the opposite."
There was another initial obstacle which had to be nicely
overcome. The pastors were afraid that the Salesians would disrupt
parish life, but in a speech to the priests which he gave in the
archbishop's presence, Father Marenco banished all their fears.
Even the elderly religious had misgivings of their own. One day
Father Marenco and the confreres were invited to dinner by the
Franciscans, who, with their novices, gave them a hearty welcome.
One of the older friars, however, stood apart, silent and sad. When
asked if the celebration was not to his liking, he shook his head and
muttered, "No, it's not that! I fear that these young Salesians, so
full of life, are destined by Providence to oust and replace us."
There is no doubt that Don Bosco, by example, showed those
who are dedicated to the apostolate how to survive and not cut
themselves off from real life. This was the reason for his caution to
steer clear of politics. The archbishop asked Father Marenco to act
as diocesan moderator to the Lucca Catholic Youth Movement.
"Should I accept?" he asked in a letter to Don Bosco on November
4, 1878. We have not found the reply, but Father Nardi, then a
member of that house, says that, to the best of his knoweldge, the
director never held that post. Had he done so, Father Nardi would
certainly have been aware of it. Very likely, Don Bosco advised
against it. In fact, the year before, dampening Father Vespignani's
enthusiasm in a similar case,22 Don Bosco had stated, "This is not
our spirit. We only ask to be allowed to work among the young. Let
us steer clear of politics. We are out of our depth when doing
anything but working with youth." For a thorough understanding of
these words we must remember that at that time Catholic Action
22Giuseppe Vespignani, Un anno a/la scuola de! Beato Don Bosco, p. 26. [Author!

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
did not just aim at propagating Catholic social principles by
example and religious zeal. Because the Italian government passed
laws openly encroaching on the freedom and rights of the Holy See,
it was only natural that the Catholic Youth Movement should get
into the political arena to defend the faith. After all, it was a field of
activity which no one could forbid, considering the militancy
among the various parties. But Don Bosco would have no part at all
of politics. Whenever possible he would gladly welcome members
of the Catholic Youth Movement to religious services and rallies
and urge them to do good, but he personally took no part in their
activities.
This determination of his to eliminate all obstacles from doing
good to others throws light on the advice he once gave in this
regard. Turin's Count Victor Thaon de Revel, brother of Paul,
Duke of the Sea, had finished his classical courses at our Valsalice
College, and after graduation he asked Don Bosco if he should join
the newly organized Catholic Youth Movement. Don Bosco paused
to think, and then in a friendly voice replied, "No, do not join. Your
family's position and your intent to enter upon a diplomatic career
give you ample possibility of doing good. Joining the movement
would only create problems." In speaking to Father Philip Rinaldi
about this incident, the count remarked, "Don Bosco had such
foresight! If I had not taken his advice, I would certainly not have
gone far in my career."
Another episode gives a better understanding of the practical
norms which guided Don Bosco in the conflict between politics and
religion [of his day]. On December 11 and 12, 1878, Turin held the
first regional conference sponsored by Pope Leo XIII to discuss
religious matters of prime concern and to coordinate the efforts of
Italian Catholics to stem the tide of sectarian abuse. Apart from
sending a token contribution of twenty lire, the Oratory took no
part. The conference met in the chapel of the archbishop's
residence under the joint chairmanship of Archbishop Gastaldi and
Count [Caesar] Trabucco of Castagnetto. The Pope had invited
Duke [Scipione] Salviati to attend, and Cardinal Nina had given
him a letter of introduction. However, when the duke graciously
asked the archbishop if he had any reservations, the latter not only
sent him no reply, but told his friends that he preferred not to have
him. The Roman nobleman then left his Migliarino estate near

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Pisa, where he had gone to be closer to Turin, and returned in
disappointment to Rome.
It was at this conference that, when Bishop Bodoira of lvrea
mentioned Don Bosco's name, saying that he hoped he would open
a house at San Benigno Canavese in his diocese, the entire body
broke out into spontaneous applause, with the repeated cry of
"Long live Don Bosco!" Some immediately saw it as a kind of
compensation for the address which the archbishop had given, in
which he had spoken at length of Rosmini, his writings and religious
families, and had totally ignored Don Bosco and Joseph
Cottolengo.23 Unita Cattolica's report of the conference's first
session,24 after listing the bishop's delegates who were absent,
remarked, with no mention of anyone else, that "the venerable
founder of the Salesian Congregation, Father John Bosco," had
sent in his endorsement in advance. Such things were to our father's
credit, but he was not pleased because he knew very well that the
government's bloodhounds were keeping careful watch over
persons and organizations that took a stand against its anticlerical
policy. He realized that, were he ever suspected of having joined
their ranks, the whole world of political power would vent its wrath
upon his undertakings. More knowledgeable ecclesiastics under-
stood and appreciated his wise stance, as we know from the fact
that in those days there was at the Oratory a constant coming and
going of bishops and their staffs, and of journalist priests and
influential theologians of the day, who wanted to consult Don
Bosco.
4. Esrn
The Manfredini boarding school at Este, dating from 1878, has
always been one of Italy's finest schools. It cost Don Bosco a
minimum of fuss to get it started, for within a few months, thanks
mainly to the work of Father Augustine Perin, the zealous pastor of
Our Lady of Grace Church in Este, everything was arranged
satisfactorily. This priest, distressed by the harm being done to
pupils by the humanism permeating the public schools, was anxious
23The Turin Conference was not officially listed among the Catholic conventions of that
year. IAuthorJ
24 Unita Cattolica, No. 290, December 12, 1878. IAuthor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
for his native Veneto to have a boarding school which would impart
a thorough Christian education. He also knew that Don Bosco was
the man to achieve that. After a brief first exchange of letters, he
went to Turin in June to speak with him. He returned to Este,
rejoicing that within a year Don Bosco's sons would be there.
Father Perin was eyeing a palatial mansion, popularly called Ca'
Pesaro after the Venetian family who built it in the eighteenth
century. A spacious building of magnificent architecture, ideally
situated at the foot of the Euganian hills and facing the Berici
mountain slopes, it was encircled by meadows and fields which
could readily be converted to playgrounds, orchards and gardens.
No one could have asked for a better location. Although the owners
originally meant it for a vacation villa, a place of leisurely rest, they
had not occupied it for some time. Alterations were needed to adapt
it to school use, but the work could be done in stages; in the
meantime the house was available. As always, Don Bosco sought
the bishop's opinion. Father Perin took care of this by stopping off
to see the bishop of Padua on his return home from Turin, not
without some apprehension that the seminary's concerns would
stand in the way. However, he found the bishop in fullest agreement
and was instructed by him to express his thanks to Don Bosco for
such an exquisite offer of charity, with the assurance of his
brotherly embrace and blessing. This was June 24; on June 25
Father Perin drew up a lease on the property, and on June 26 he
asked Don Bosco to look over the place and give orders to start
alterations. 25 He was indeed moving with lightning speed. Don
Bosco sent Father Sala to oversee the work, which began
immediately on receipt of his instructions, as the owners had agreed
even before signing the deed. Meanwhile the news spread, to
everyone's delight, including that of the liberals.26 On August 24
the bishop wrote to Don Bosco: "Assuredly your new foundation
gives intense pleasure not only to me but to my zealous archpriest
of Este, Monsignor Augustine Zanderigo, who, at my request, thus
stated his views on this project, 'If it succeeds, I will bless God with
all my heart, for He causes good to spring up alongside evil.' I
honestly admit that the Este schools, elementary and secondary,
weigh heavily on my heart. I have no pastoral influence whatever
25Letter from Father Perin to Don Bosco, June 26, 1878. [Author]
26Letter of Father Perin to Don Bosco, July 3, 1878. [Author]

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on them. In such a situation I see your project as a truly
providential act for those families who desire a Catholic education
for their children."
The deed was drawn up on September 16 in the office of the Este
notary Nazari; the parties were Father Perin "on behalf of and in
the name of' Don Bosco, "in his interests and with his funds," and
the Counts Gradenigo of Venice, owners, for the sum of thirty-five
thousand lire, excluding notary t0es.
The deed specifies "his [D'- ·. rlosco's] funds," but it would be
more truthful to say "with funds of Divine Providence.'' One
episode will show what we mean. Chevalier Benedict Pela of Este,
starting out as a common day laborer, had accumulated a fortune of
several millions by dint of hard work, thrift and talent. Generous to
the poor, but not overly so, he had no direct heirs and had assigned
a dowry of two hundred thousand lire to each of two nieces about to
be married. Once Father Perin won Don Bosco's promise of
opening a school in Este and entered negotiations to buy the Ca'
Pesaro, he stood in dire need of immediate cash. He brought this to
the attention of one of the nieces, Mrs. Bettina Legnaro, asking her
to appeal to her uncle. She needed little persuasion and one
morning broached the topic to him.
"Uncle," she said, "you know how much I love you. You were
so generous to give me such a handsome dowry. But, you know, I
would be ready to return it to you and go back to my former poverty
sooner than let your soul suffer for it. You have always been a very
honest man, but might it not have happened at some time, in your
many contracts and dealings, that justice was somehow violated?
Such a thing can happen! I will not mind foregoing my dowry if it
will secure your eternal salvation and happiness."
Chevalier Benedict listened attentively, puzzled as to what she
was driving at. "May I know what you want me to do?" he finally
asked.
"I want you to do one more good deed."
"I think I'm doing enough already. Don't I support the hospital,
the kindergarten and other projects?"
"Yes, my dear .uncle, but there is something else that needs to be
done."
"And what is that?"
"You have money, and there is a deed of charity awaiting you."

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Tell me what it is, and I'll do it!"
"Well, you know that here in Este youngsters are not getting a
Christian education. Father Perin has invited Don Bosco to come
here and has pledged himself to buy him a house. But he has no
money and Don Bosco is poor. At least eighteen thousand lire are
needed right away."
"What are you suggesting?"
"That you perform this work of mercy."
"Is that all? Why didn't you say so outright? My cash box is over
there, and here are my keys. Help yourself to what you need and
give it to the parish priest."
She took the amount Father Perin needed to close the contract.
Some time later, when Father Sala came to Este, the chevalier gave
him another six thousand lire. From then on he was always very
bounteous to the Salesians and in the course of years financed the
school's development to the tune of about one million lire.
The first director at Este was Father John Tamietti, whose
appointment Don Bosco had predicted eight years before. In 1870
Anthony Venturini, one of many outstanding benefactors, had
suggested that our good father open a boarding school at Este. At
that time a Franciscan monastery could have been purchased at a
bargain price, along with its adjoining church. But the proposal was
premature. One day that same year, as Don Bosco was strolling
along the Oratory arcade with Father Tamietti, he suddenly asked,
"Shall we go to Este?''
"Let's go!" replied Father Tamietti with a chuckle.
"Ah, you shall see," Don Bosco answered. "You shall see."
Father Tamietti did see, when, on October 10, 1878, with five
hundred two-lire notes in his wallet, he and schoolmaster John
Vota set foot in Este. Father Perin was waiting for them with open
arms. He took them to his own home for supper and then
introduced them to the Mistrello family, at whose home they were
to stay that night. Father Sala had preceded them by a few days.
With him and Father Perin they walked to their new residence the
next day. They expected to see a royal miniature palace, having
been told that not a nail was missing in Ca' Pesaro, but were they
disappointed. Everything was topsy-turvy, with workmen every-
where. Not a window or door worked properly; the walls of the
empty rooms were still damp. How could anyone live there? Divine

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New Foundations in Italy
531
Providence again came to their aid. Mr. and Mrs. James Grandis,
who lived just five minutes away, had no children and owned a
large house. When the four dropped in for a visit, Mr. Grandis
invited them to dinner and, having grasped the newcomers'
predicament, immediately invited Father Tamietti and his com-
panion to stay with him once Father Sala and Father Perin left.
They resided there until November 18, when Father Thomas
Calliano, the prefect, arrived with three other Salesians,27 and all
went together to take possession of what became and still is the
Manfredini Boarding School, so named in honor of Bishop
Frederick Count Manfredini of Padua.
At Don Bosco's wish, the prospectus was identical to those of
other Salesian boarding schools, except that the monthly board and
tuition was twenty-five lire, due also during the one month of
vacation. Reporting briefly on that first school year in a summary
chronicle Father Tamietti wrote:
It's hard to say just how we spent that year. Alternately, we felt cheerful
and hopeful and then downhearted. Sometimes the future seemed bright;
at other times there seemed no future at all because of the overwhelming
problems. Every day we were short of something. We could not have held
out even a month were it not for Mr. Augustine Pela, Benedict's brother,
who extended us credit at his store for necessities throughout the year.
Moreover, the winter cold was aggravated by heavy snows and
exceptional humidity. Having no stoves, all we could do to keep warm was
to pace briskly up and down. Still, our spirits bounced back, and we had as
happy a year as we may perhaps ever know again. We felt that God was
with us and we trusted in His aid.
Despite all reversals, the director enjoyed the satisfaction of
paying back the one thousand lire which Father Rua had given him
the day he departed from the Oratory for Este. Our saintly father
made Father Tamietti a prediction which was fulfilled to the letter:
that he would work to the age of fifty and that he would not reach
his seventy-second year.28 Born in 1848, Father Tamietti fell
victim to a typhoid infection in 1898, and it so affected his brain
that, though he was strong in body, he lived the rest of his days in
27Cleric John Bima and coadjutors Peter Enria and Hamilcar Rossi. [Author]
26See his obituary letter written by his provincial, Father Costa. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
total amnesia, dying on October 18, 1920, some two months before
his seventy-second birthday.
Don Bosco also predicted that his successor as director of
Manfredini would die away from his school while on a business
trip. And so it happened. He had a stroke on May 14, 1914 while
riding the trolley in Bologna, where he had gone to negotiate a
special student fare for a pilgrimage to Our Lady of Mount Berico.
He died on May 20 in the Salesian house in the city. When word of
his tragic death reached Este, one family recalled that, while he was
having dinner with them just a short time before, he himself had told
them of Don Bosco's prophecy.
5. MONTEFIASCONE
We now tum to a much smaller undertaking. It was no outstand-
ing event to send a single Salesian to Montefiascone, but the
request came from a high source, the newly appointed Bishop Louis
Rotelli, a protege of Leo XIII, who later promoted him to the
position of nuncio to Paris and made him a cardinal. At the Pope's
bidding he was striving to restore the diocesan seminary to its
former prestige and was looking for qualified personnel. Don
Bosco, disappointed at being unable to open a boarding school at
Albano, looked to Montefiascone for better results, and his
response to the bishop's request was rather positive. Since a
definitive promise was slow in coming, Monsignor Gabriel Boccali,
papal secretary, renewed the request to Don Bosco in Leo XIII's
name, saying that even one Salesian was enough for a start. "The
person we need for at least this coming year," the secretary wrote,
"must be certified to teach the fourth and fifth year of secondary
school, though he will not have to teach both classes, possibly
neither." 29 The Pope's request brooked no delay. Don Bosco gave
his formal word and at the same time pushed a point. Might not a
prelate so close to the new Pope put in a good word concerning the
communication of privileges? There was no harm in trying. In his
answer to Monsignor Boccali, therefore, he enclosed a petition to
Leo XIII to this effect. The monsignor delivered the petition to the
Pope but informed Don Bosco that it would then be referred to the
Sacred Congregation which had competency in these matters ....30
29Letter from Rome, October 11, 1878. [Author]
30Letter from Rome, October 26, 1878. [Author]

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Well, Don Bosco must have thought, at least he tried. Clearly he
had not lost sight of this crucial matter but skillfully sought every
opportunity at least to probe the situation in the new papal
administration.
For Montefiascone Don Bosco chose Father [Peter] Guidazio. It
was a happy choice, for Father Guidazio won everyone's heart.
Four months later, on March 23, 1879, the bishop wrote to Don
Bosco, "This man is above reproach. He is active, exemplary, and
very knowledgeable, and not only has he won his bishop's good will
and esteem, but he also enjoys a unique reputation among laity and
clergy alike. I tell you this so that you may rejoice to know that
your disciple lives up to the fatherly attention you have bestowed
upon him." But despite this personal achievement, Father
Guidazio was unable to influence the scholastic program and
educational policy, and because of this he felt very ill at ease. "I am
ready to leave this very year, 1878," he wrote Don Bosco in
December. "I cannot endure such senseless discipline which makes
it impossible for me to do one-tenth of the good I should. I consider
myself wasted here. My superiors all like me, and I might claim
that they bear me a tender affection, even exaggerated respect. But
I cannot break through a disciplinary tradition which has held for
two centuries and has driven this school into the ground."31
Don Bosco further aided the bishop by sending him several
certifications of Salesian teachers to present to the superintendent
of schools for authorization to keep open the secondary school
department in the seminary, which, in reality, was more of a
boarding school. However, once he realized that he would never be
entrusted with the running of the entire seminary, Don Bosco told
Father Guidazio to make it clear to both the bishop and the rector
that Don Bosco would neither allow him to remain beyond that one
school year nor send others to replace him.
However, at the Pope's urging, the bishop came up with another
plan. The building, "five times the size of our Valsalice College" at
the time we were there, was empty, nor would it ever be filled in
view of the existing educational laws. The bishop therefore asked
Don Bosco to staff a classical college. It was useless for Father
Guidazio to try to convince him that Don Bosco could not provide
3 1Letter, Christmas 1878. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the personnel, nor would the bishop heed Turin's declared refusal,
either because he was banking on the Pope's support or because he
had not the slightest idea of government regulations controlling that
type of school. By August Father Guidazio's mission could be
considered ended; he returned to Turin for his spiritual retreat and a
reassignment. His stay at Montefiascone did, however, bear fruit,
for it was soon apparent that he had opened people's eyes to the
reality of the situation.
6. MAGLIANO SABINO
The situation at Magliano Sabino was ripe for Don Bosco's plan
for a boarding school, which was very badly needed because the
entire region had but one secondary school, and that was at Rieti.
When he passed that way at the end of January 1877, on his return
from Rome, he wrote to Cardinal Bilio, bishop of Sabina, and
expressed his desire to set up a secondary boarding school within
the uunior] seminary building. The cardinal, pleased with the very
fine example and excellent teaching of the two Salesians he had
there, did not want to refuse him, but he hesitated to give full
approval because Don Bosco was also asking for the mayor's
concurrence, since the school would greatly benefit the town. The
mayor was not a man to inspire confidence, and, furthermore, a
recent ruling issued by Minister Coppino of the Department of
Education had just about put all schools receiving public assistance
at the mercy of the local municipal authorities. In view of this, the
cardinal waited about four months before answering Don Bosco; he
wanted time to think things over and to hear the opinion of those
who were entrusted with implementing the decrees issued by the
Council of Trent.
This committee, made up of three noted ecclesiastics, felt that
Don Bosco should not just take care of the curriculum but also
administer the seminary finances. They wrote to him as they had to
their bishop, stating among other things, "In view of the remarkable
progress of the boys being taught by your beloved Salesians and of
the great good which will come to our town and diocese, we ask you
to assume full responsibility for the seminary's direction ... both to
benefit our students and to promote God's glory as you judge best
in the light of your knowledge and experience. In this we are one
with our cardinal. Were we not convinced, too, of your selfless and

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noble dedication to the education of youth, we would not have
ventured to make this request of you." In view of his committee's
consideration, the cardinal asked that action in this matter be
speeded up.32
On May 29, 1877, Don Bosco, who was mainly concerned with
the boarding school, sought clarification from Canon Tondinelli,
vicar general and head of the committee in the following matters:
1. What is the present financial situation of the seminary-its assets
and liabilities, funds to meet salaries of teachers, administrators and
domestic staffs?
2. May we enroll boarding students who seek admission, as long as
they follow the overall [seminary] regulations?
3. May town boys enroll as day students or part-time boarders?
4. Is the present staff under contract? Can their services be relied upon,
or is a new staff to be recruited?
When I shall have information on the above and similar matters-Don
Bosco continued-I shall draw up a contract which will respect both the
committee's rights and our own position as an exempt religious
Congregation in the Church. Other matters will need to be discussed
orally; I'll come to Rome within a short time.33
Don Bosco received the information promptly. There was no
objection to boarders-"to boys from outside the diocese," as the
canon put it-as long as they followed the house rules and wore the
clerical garb. As for the day students from town, it was feared that
enrolling them might jeopardize the seminary's rights but they
could be permitted to attend classes, provided that they applied
directly to the bishop. In regard to the teaching staff, all that was
needed that first year was the secondary school faculty and
teachers for the third and fourth elementary grades; the higher
grades would be taught by the seminary staff and by outside
teachers. 34
Don Bosco, temporarily putting aside his plans for boarding
students, drew up a first draft of a contract which he sent to the
cardinal, who passed it on to the committee. In turn the committee
submitted a counter-contract which radically changed Don Bosco's
32Letter from Father Daghero to Don Bosco, May 5, 1877; from the committee May 17·
from the cardinal, May 24. [Author]
'
'
33We have omitted the introductory part of Don Bosco's letter. [Editor]
34Letter from Canon Tondinelli, Magliano, June 8, 1877. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
stipulations on several matters. However, it was on the basis of
Don Bosco's draft that the cardinal made his amendments. Finally,
after further editing, the contract containing eight articles35 was
signed on August 21 by Don Bosco and on August 25 by the
cardinal.
The proposal of mixing seminarians with other students, even
though it was "in conformity with seminary regulations and until
then a current practice," was not to Don Bosco's liking. Hence,
once the seminary passed into his hands, he began planning for a
distinct boarding school for boys to be housed in a rented section of
that huge building. He promptly had his plan put into writing-a
mere formality, just to make sure, as Father Rua privately noted,
"that no one could get his hands on it." The note added that no rent
was to be paid [for the boarding school] and that the house would
always be available for the Salesians' use. This matter was handled
by Mr. Alvin Donato of Saluggia, whom Don Bosco purposely sent
to the seminary and charged with drawing up an inventory and with
getting the place ready for boarders by the fast approaching new
school year.
Alvin Donato, an excellent family man, was very devoted to Don
Bosco and was always glad to do him a favor. He was one of a
certain number of zealous, trusted laymen who were always at Don
Bosco's call to help in legal and business matters. In addition to
Donato we may cite such men as Mr. Vincent Provera, Father
Rua's brother, Father Rota's father, Chevalier Ribaldone, Count
Cays (before becoming a Salesian), and many others. They felt
highly honored when Don Bosco showed them his fullest trust and
allowed them access to the inner doings of Salesian life, even
inviting them to take part in the confreres' spiritual retreats.
We shall pass over the usual difficulties raised by the prefect of
the province and the school superintendent of Perugia. Father
Daghero had his problems but he managed deftly to sidestep them.
The seminary-boarding school of the Immaculate Conception, as it
was named, continued three more years under the direction of its
former rector, Father Francis Rebaudi, but the real animator of the
entire house was the Salesian superior, Father Joseph Daghero, a
doctor of letters. Shunning responsibility for the whole seminary
because, he protested, he could not handle it, he kept insisting that
350mitted in this edition. [Editor]

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Don Bosco and Father Durando send him as a teacher to our
college at Alassio. But, notably virtuous, learned and capable as
this son of the Oratory was, he could not long remain hidden like a
light under a bushel basket. He was put in charge of the seminary in
1881-1882, and he efficiently held that office until 1889.
Throughout the above negotiations and throughout his whole life,
for that matter, Cardinal Bilio gave Don Bosco and the Salesians
extraordinary proofs of his good will.
7. CHIER!
We are now ready to narrate the history of an undertaking which
was begun in 1878 in Chieri, where several priests, headed by
Jesuit Father Louis Testa, were running a festive oratory while
waiting for Don Bosco to find available personnel to assume its
direction. Father Matthew Sona, the oratory's factotum, wrote as
follows to Father Testa on November 9, 1877: "As to the festive
oratory, or rather boys' club, we have received substantial
donations from friends and additional pledges. Hopefully, with the
help of the Sacred Heart of Jesus and of Don Bosco, our enterprise
will be much more efficient and fruitful next year." However, as it
was, the festive oratory underwent a drastic change the following
year, for, in the place of a boys' oratory, Don Bosco opened the St.
Theresa Oratory for girls.
This is how it happened.36 In 1870 Mr. Charles Bertinetti left
Don Bosco his entire estate. Don Bosco would have gladly turned
one of the Bertinetti houses into a school, but, because of some
local opposition, notably from Canon Anthony Oddenino, rector of
the cathedral, he first sold the lands and put also the houses on sale.
This caused many hard feelings in the town, and several prominent
citizens asked him not to go ahead with it. Don Bosco then held on
to the main house, hoping that the time would come when he might
be able to start some work to benefit the people. The time did
indeed come in 1876 when two women, legatees of Mr. Bertinetti's
will, joined forces with other ladies in Chieri, and, after seeking
Don Bosco's advice, began gathering girls together in the courtyard
of his house on Sunday afternoons to give them a chance for some
36A letter of Father Testa to Don Bosco casts some light on the many ups and downs of the
Chieri oratory. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
wholesome recreation and, later, for catechetical instruction in the
parish church. This was in all reality a girls' festive oratory.
As time went on, it became obvious that it would be better for the
girls if they had catechism classes on the premises, and so the good
ladies convinced some devout influential parishioners to ask the
pastor for permission. He willingly acceded, going personally or
sending another priest on late Sunday afternoons to teach the girls.
He continually insisted that older girls attend the oratory,
especially, as he put it, girls who chased after the sounds of the
streets. He encouraged them by saying that attending the oratory
was like attending their own parish church. Still, progress in this
holy enterprise was quite slow. Don Bosco, who was then taking
over, decided to send the Daughters of Mary, Help of Christians to
live in the house, and in 1878 he addressed this petition to the
archbishop:
Your Excellency:
Turin, May 19, 1878
In my desire to meet the moral needs of poor girls in this city of Chieri, I
have set up a home and chapel in honor of St. Theresa in the former
Bertinetti residence.
I request Your Excellency to allow the sisters known as the Daughters
of Mary, Help of Christians to take up residence in the house and assume
care of the girls, as has already been granted to the same sisters who teach
in the school adjoining the church at Valdocco.
Secondly, would you please send someone to look at the chapel and, if it
meets the standards, to bless it according to the Church's ritual?
Your humble petitioner,
Fr. John Bosco
The archbishop jotted on the back of the petition: "Please
present the request on official stamped paper for proper filing in the
chancery records; a decree will then be issued." The actual decree,
dated June 29, praised Don Bosco's zeal and piety and granted all
necessary faculties with the sole condition that all be done to the
full satisfaction of the local diocesan superior. On July 20, this
local diocesan superior, Canon Oddenino, acting as the archbishop's
delegate, blessed the chapel of St. Theresa, which Don Bosco had
set up in the residence. On August 10, permission was also granted

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for Benediction of the Blessed Sacrament "for one year," provided
that the pastor of Santa Maria della Scala consented. All these
permissions, reservations and concessions were not needed
because, as should have been known, the Holy See's brief of
September 12, 1876 granted similar faculties in perpetuity to all
churches and public chapels belonging to the Salesians. But Don
Bosco left matters as they were.
The sisters took possession of their residence on June 28. Father
[Anthony] Sala and Sister Elisa Roncallo, members of their
respective superior chapters, following Don Bosco's instructions,
had taken care of all renovations and repairs. Don Bosco delegated
Father Bonetti to act as the sisters' spiritual director; he went to
Chieri every Saturday evening. To do things properly, Don Bosco
provided him with a letter37 formally appointing him to that office.
The sisters were great workers, and Father Bonetti was an
inspiration. Girls flocked to the festive oratory in great numbers.
How, then, could Satan refrain from interfering? The parish priest
felt that the religious services at the oratory violated synodal laws,
especially since they were conducted at the same time as services in
the cathedral. On December 3 he notified Don Bosco that they
were an "infringement and an abuse." Don Bosco, then pained by
sore eyes, delayed his answer, whereupon the priest brought his
charge to the archbishop, informing Don Bosco of his action. Don
Bosco asked Father Bonetti to handle the problem, and Father
Bonetti notified the parish priest that (1) what was being done in
Chieri was no different from what they did in Turin, where the local
ecclesiastical authority had never objected to holding Sunday
services in all the festive oratories at the same time as in the parish
churches, and that (2) this was the most convenient time for the
girls of Chieri.
Meanwhile, the archdiocesan vicar general had summoned
Father Rua to inform him officially of the complaint lodged by the
parish priest of Chieri. After the interview, in a written report sent
to the archbishop, Father Rua outlined in detail the schedule of the
Chieri girls' oratory, showing persuasively that the vesper services
could not possibly be shifted to another hour. Canon [Matthew]
Sona, suspecting hidden motives in a plot to close down the oratory
370mitted in this edition. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
which was so dear to him, earnestly pleaded with Father Bonetti, in
all charity and prudence, and "with Don Bosco even more in his
charity, prudence, great-heartedness and fortitude," not to back
down and not to deprive the people of Chieri of such a great boon,
all because Satan was raising obstacles. Then, giving Father
Bonetti some good advice, he suggested that he keep all letters
already exchanged by both parties in the dispute, should any
juridical procedure ensue. No prophet could have hit the mark
better.
On December 21, after meeting with the archbishop and
consulting with Don Bosco, Father Bonetti proposed a compromise
to Canon Lione, vicar forane of Chieri, infom.dng him also of the
papal faculties which he could not disregard. The compromise was
that when religious services were held at the oratory at the same
time as catechetical instructions at the parish church, the older girls
would be barred from the oratory classes and the younger ones
would be given a choice. The vicar rejected the plan outright. Then
he and the parish priest insisted that all girls above the age of
thirteen be dismissed from the oratory. Yet, was it not the older
girls who were in greater need of religious instruction and a place
where they could be protected from the dangers of the holidays?
Replying to these sensible objections, both priests told Father
Bonetti, "If these girls do anything wrong, you don't have to
account for them." It was impossible to come to terms with such
logic. Later in our account we shall narrate what happened. Just
now our readers should know two things: first, that although Canon
Oddenino was an exemplary priest, his mind had been poisoned by
the J ansenistic teachings instilled into him during his priestly
formation; second, that Father Tamagnone, pastor at San Giorgio
Canavese, kept egging him on to prolong the dispute. The latter was
a well-known troublemaker in the eyes of the chancery, as Father
Notario, who knew him, has assured us.
At the beginning of the 1878-1879 school year, the Chieri
convent, as did the Nizza Monferrato community, opened its doors
to a number of boarding girls. The school prospectus stated that
applications for admission could be addressed to the superior of the
school or to Don Bosco. Thus did Don Bosco react to harassment:
by firmer and more effective action.

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CHAPTER 22
Striving to Make Ends Meet
IF Don Bosco had trimmed his activities to the size of
his budget, he would not have accomplished one-tenth of all he did.
During 1878, over and above the extraordinary expenses incurred
by new foundations, he was being hard pressed for funds to give his
existing houses firmer stability. The college at Valsalice was no
exception. In December of this year our saintly founder discussed
with his chapter ways and means of putting that precariously
funded college on a stronger financial basis. The rent alone
amounted to fifty-five hundred lire a year. The Brothers of the
Christian Schools, the actual owners [willing to sell it], first asked
for two hundred and thirty thousand lire, then two hundred
thousand, and finally cut the price to one hundred and eighty
thousand. On the basis of a professional appraisal ofthe place, Don
Bosco offered them one hundred and thirty thousand lire, which the
Brothers accepted after lengthy negotiations. The chapter approved
the contract, which was closed in 1879.
As we shall see, other urgent needs cropped up elsewhere, but
Don Bosco's usual sources of funds were being entirely used up to
meet everyday expenses. However, he relied on Divine Providence,
and God never allowed him to run into dire need. Still, he was not
spared the labor of racking his brains to find new ways of paying off
his creditors. His efforts to multiply his cooperators constantly
increased the number of those who were sympathetic to his work
and opened their purses to him. Then, too, he kept up a constant
flow of appeals. Before leaving Rome in March 1878, he directed
four such appeals in a letter to Leo XIII:
Most Holy Father:
Kneeling at Your Holiness' feet, I, Father John Bosco, humbly inform
541

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
you that, with material and moral support from Pius IX, of beloved
memory, the Salesian Congregation has been enabled to initiate, among
other things, the following projects:
1. In South American missions in Uruguay and Argentina, some one
hundred Salesians now labor in the pastoral care of the faithful, especially
in the Christian education of youth.
2. Work on the church and boarding school of St. John the Evangelist
in Turin, in the vicinity of a Protestant church, day school, kindergarten
and hostel, has progressed well and the walls are steadily going up.
3. At Vallecrosia, near Ventimiglia-a development which has grown
these past few years-the Protestants have set up a church, a day school
and a boarding school and have practically monopolized the education of
youth and the instruction of adults.
To raise a line of defense against this steadily swelling tide of error, we
rented premises with the encouragement and financial aid of the Holy
Father [Pius IX] and have opened separate classrooms for boys and girls.
We also put up a temporary church for the adults. Four Salesians and
three Daughters of Mary, Help of Christians are now working there, and,
thank God, their efforts have been so effective that the Protestants were
forced to shut down their schools and suspend adult lectures because their
pupils and others walked out on them. We have now bought property on
which we intend to build adequate accommodations to provide for
permanent and dignified Catholic worship.
4. La Spezia, a city rife with Freemasonry and heresy, experienced a
rapid population boom these past few years from five thousand to twenty-
five thousand souls. Furthermore, a number of churches and monasteries
were turned to profane use, so that, with the drastic drop in clergy and
churches, the Lord's vineyard fall almost entirely into the hands of the
enemies of our faith. When the Holy Father was told of this situation, he
asked the Salesians to open a hospice there for boys. Last November we
rented a house which serves partly as a public church and partly as a boys'
school and a residence for four Salesians. Whenever we appealed to the
Holy Father in our direst need, he generously granted us subsidies for our
overseas missions, for Ventimiglia, and for the boarding school and
Church of St. John the Evangelist in Turin. Furthermore, he allocated a
monthly grant of five hundred lire on our work at La Spezia.
These undertakings, set up to strengthen the people in their faith, have
no steady income of their own and consequently run the risk of dying out
and no longer attaining their goals. I therefore humbly recommend them to
the charity of Your Holiness, father of all and mainstay of wavering
Catholics.
Having thus described this situation, I kneel at Your Holiness' feet to

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implore your apostolic blessing on these new endeavors and on those who
work in them.
Your humble, obedient son,
Father John Bosco
We have already written about [the Church of] St. John the
Evangelist and [the hospice at] La Spezia, and we shall speak of
South America later. As regards Vallecrosia, Don Bosco had
already mentioned his needs and difficulties in a statement to Pius
IX in October 1877:
... But the town of Ventimiglia needs Your Holiness' help far more
[than the city of La Spezia]. These past few years, just outside the city, a
whole new development has grown up amid a welter of homes and
factories in the beautiful plains known as Vallecrosia. The Protestants, the
first to settle there, quickly built schools and a church and opened a youth
hospice. In an effort to set up some sort of bulwark against this heretical
assault, I, your humble petitioner, leased a house with the consent of
B_ishop Biale of blessed memory. Three Daughters of Mary, Help of
Christians have come to care for the girls and there are three male teachers
for the boys, while one priest holds worship services in a section of the
house set up as a makeshift church. God blessed their humble efforts, for
in a few weeks they managed to gather the Catholics together and force the
Protestants to limit their activities to a few unfortunate lads from distant
towns.
Bishop Biale was much pleased with the progress being made, but then
he was summoned to his eternal reward and we lost our strongest support,
for it was he who paid our rent and supplied a monthly subsidy for our
teachers and the sisters. Bishop Reggio has already told us that he can no
longer promise a subsidy of any kind. Because this whole endeavor is
centered on the good of the Church and is meant to act as a barrier to the
encroachment of heresy, we make bold to petition Your Holiness to
graciously take these works under your fatherly care and provide whatever
financial aid you can in your thoughtful kindness.
While appealing for help Don Bosco kept things moving. He was
then getting ready to build a church and school at Vallecrosia, so as
to expand and intensify his apostolate there. In 1877 he purchased
property and immediately began building.
The hospice at Sampierdarena was in deep financial trouble
because of new construction and the setting up of new printshops in

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
September 1877. To meet this obligation he appealed to public
charity through a lottery.
Fund raising through lotteries-he explained in his circular-has
become so common that we would not use it unless we really had to, in
order to raise money we could not otherwise provide. However, we feel
that this lottery is justified by the needs we frankly bring to your attention.
We think that this is the best way of reaching out to all for any assistance,
great or small, which they can give, and to appeal trustingly to both the
worthy citizens of our city and to the wealthy people of neighboring towns
in our province.
His circular was written in the name of the committee, whose co-
chairmen were Marquis Cattaneo and Marquis Marcellus Durazzo.
Father Paul Albera, director of the hospice, was his personal
representative. The 1,172 prizes-all donated-were listed in a
special brochure; outstanding was a beautiful statue of the
Immaculate Conception carved in flint from Vesuvius, contributed
by Pius IX. Legal approval was given in July 1877. 1
Don Bosco personally supervised the sale of chances. Little
packets of them he sent to cooperators he personally knew with a
note: "The boys of St. Vincent's Hospice ask you kindly to accept
these tickets, and they assure you of their daily prayers." He also
drew up another circular2 announcing the date of the drawing.
The lottery was a great success, raising enough money to furnish
the church with a choirloft and an organ, the work of the Lingiardi
brothers of Pavia.
Before the end of 1878 Don Bosco ran another lottery to benefit
the Oratory, announcing it in a letter to his benefactors, which we
mentioned in Chapter 19 of this volume. The Oratory had also run
into extraordinary expenses, for in May Don Bosco had bought
three of the latest model German printing presses. The lottery, he
hoped, would also help him with the construction of the Church of
St. John the Evangelist.
It was, however, a small lottery, the most expensive prizes being
original paintings and antiques bequeathed to him by Baron
Bianco. He sent his application to the prefect of Turin on
1We are omitting such details. [Editor]
20mitted in this edition. [Editor]

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November 28, with a draft of the lottery rules, as required by law,
and he received his permit on December 2. The drawing was held
on August 30, 1879. We shall return to this lottery in the next
volume.3
In connection with it, however, we would like to recount Don
Bosco's interesting words to the members of the superior chapter on
December 2. On that occasion he showed them two letters. The
first was from Cardinal Nina, thanking him on the Pope's behalf for
the book II piu be! ffore de! Collegio apostolico [The Loveliest
Flower ofthe Apostolic College]. The second was from the prefect
of the province authorizing the lottery; in closing the writer stated
that he would gladly receive Don Bosco at any hour of any day and
that he would willingly pay a visit to the Oratory. Don Bosco
commented:
These two replies have achieved my purpose. I sent the Holy Father
that book to let him know how efficiently we work and how deeply
attached we are to the See of Peter. I wanted him to realize, too, that we
earnestly strive to instill veneration and love for the Vicar of Christ in
others. I have achieved this. Then there were two things I was seeking
from the prefect of the province. First, I really was afraid that we would
not get permission for the lottery since legally we are not considered a
"pious organization," but rather a private institute of Don Bosco. So I had
to resort to a little ruse. In my request I stated that we had received
permission on other occasions and that we had also been granted mail
franchise and tax exemption. I knew in advance that I would not receive
these last two favors, but I did hope that by bringing them to their notice
they would at least grant us a permit to hold this lottery. And I achieved
that too. Second, I wanted to sound out the new prefect's feelings about us
and to see if he intended to keep up the hostile attitude of his predecessors.
You know that we've had quite a bit of trouble because of the bout with
illness we went through, the pink eye infection, the sanitation committee's
report, and government inspections. But I know now that the prefect is
kindly disposed toward us and has offered to see me at any time. To my
request that he drop in to visit us he has also given a positive answer. Such
a visit would be very helpful to us. A friendly visit might assure us that we
will have no trouble this coming year. And we have achieved this too. So,
you see, we have good reason to give Providence thanks.
3This paragraph is a condensation. [Editor]

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CHAPTER 23
Don Bosco 's Two Congregations zn France
IN 1878 the Salesian Congregation settled on French soil
as though on its natural, nurturing element. After expanding in
Nice, it established itself at Marseille, was invited to Paris, and
finally spread its shoots throughout the region of Crau d'Hyeres. 1
Wherever it reached out, it was welcomed with growing interest
and good will. We cannot deny that esteem and reverence for Don
Bosco grew unchallenged throughout France from the very
beginning, steadily gaining ascendency among the masses, and
living on long after his death, as we were able to see at his recent
[1929] beatification. On the other hand, we might add that Don
Bosco always professed grateful admiration for Catholic France. In
private conversations he enjoyed speaking about France; this
seemed to be his most favored topic.
1. NICE
At Nice the good seed had fallen on fertile soil. St. Pierre's
Hospice experienced three years of steady growth, moving first
from the confined quarters of a textile mill to the spacious, lovely
Villa Gautier. Later those premises were developed into class-
rooms, workshops and festive oratory. Finally, in September 1877,
three Daughters of Mary, Help of Christians came from Mornese: a
superior, mature in age and experience, although newly professed,
and two younger sisters who had but recently received the habit.
Three months later, Mother Mazzarello came to visit them.
Hearing of their very poor living conditions, she had her traveling
1La Navarre, located here, is not a city or town, but a private estate. [Author]
546

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companion stay behind at Alassio while she continued her journey
alone. We are told that she had to boldly assert her authority with
her daughters when they tried to get her to change the way she
chose to sleep: sitting on a stool, head resting on a table. "You have
work to do all day tomorrow," was her reply, "while I have nothing
to do." She left very edified, rejoicing that her daughters were
preserving the spirit of Mornese in all its purity. She was told by
their director also that he was more than pleased with the sisters
and was striving to get them more adequate quarters in the hope
that more sisters would be sent. In due course, under the sisters'
care, the St. Anastasia's Hospice was to develop into a center of
charitable service offered to vast numbers of girls in Nice.
Five letters of our saintly founder to Father Ronchail give us
some idea of his constant concern for the house at Nice and fill us
in with some details of Salesian life there.
Don Bosco wrote the first of these letters the day after the laying
of the cornerstone of the Church of St. John the Evangelist. It was
also his would-be birthday,2 which somehow seems to have been
kept festively for some years after that first simple celebration of
1875. In that letter he mentions two Franciscan tertiary nuns of
Toulouse, in whose territory was located Saint Cyr, where Don
Bosco would be asked to care for an orphanage then being
conducted by the Franciscan tertiaries under the direction of
Abbot Vincent. The letter contains also a very important norm of
conduct, and the postscript adds a few words of private counsel for
the director.
Dear Father Ronchail:
August 15, 1878
I will gladly accept the two tertiary sisters of St. Francis from Toulon,
but they should first spend some time in Mornese. Let them come at their
own convenience. As to finances, you arrange matters yourself. Let them
bring whatever they can.
Yesterday we blessed the cornerstone of St. John the Evangelist
Church-a magnificent ceremony, as you will read in the next Bulletin.
I'll check into the question of the Ursulines, but since they are no longer
a legal entity, I don't see how they can claim any rights. I will have
someone look into it and let you know.
2 See Vol. X, p. 551. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
I suppose you have already received a letter on what you are to do with
Father Perret. Once gangrene sets in, recovery becomes a real problem.
The whole house is astir for my birthday; the artisans' prize-awarding
has been set for six this evening.
Heartiest regards to you and all our dear boys. Pray for me. Always in
Jesus Christ,
Your most affectionate friend,
Fr. John Bosco
P.S. Never forget that you are the father of all. You are to lead all to
Jesus.
Father Antoine Cauvin, who is mentioned in the first line of the
second letter, had been a parish priest in New York City and
possessed a sizable fortune, which he generously put at Don
Bosco's disposal. Back in 1875 he had loaned him fifty thousand
francs for the first missionary expedition but then wrote off the
entire loan.3 He died at Nice in 1902. Don Bosco had applied to
the prefect of Nice in June for the legal authorization he mentions.
Obviously he needed political clout to get the application accepted,
for this was a critical period for religious in France.
Dearest Father Ronchail:
Turin, October 15, 1878
1. I enclose a letter for Father Cauvin. Read it for your own
information, then seal it carefully and mail it to him. Tell him that we are
all praying for him both at Nice and in our other houses.
2. Try to find someone who will be your spokesman to the prefect. He
is to stress that we keep utterly aloof from politics, concerned only to aid
boys who are pretty much in danger of becoming a nuisance to public law
and order and for the most part very much on their way to prison. Tell him
that we have many French lads in our houses in Italy and are opening
hostels in France to curtail their emigrating elsewhere. Perhaps the deputy
may be of real help to us. Bring it to his attention too that every country
has a headquarters of its own which we call the provincial house.
3. Keep me up to date on everything. Give my regards to the baron and
our other friends, to all our dear boys, and especially to Abbot David Siro.
How is he? Tell him to please write me.
3 We are omitting a thank-you letter by Don Bosco for another donation. [Editor]

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Father Rua will tell you the rest in his letter.
God bless us all. May He grant Mr. Audoli a hundred years of life.
Pray for me, all of you. In Jesus Christ,
Your most affectionate friend,
Fr. John Bosco
The third letter is a gracious expression of thanks to a cooperator
who was ill. With it he sent a widely coveted relic of Pius IX. On
October 1 of that year Father [Paul] Taroni had written to him
from Faenza: "I was told that you might have a relic of Pius IX for
me. Imagine, a relic of Pius IX given to me by Don Bosco-the two
priests whom I have loved and still love most. How blessed I am!
What a grace this is!" Both Unita Cattolica and the Salesian
Bulletin had reported wondrous favors attributed to the deceased
Pontifrs intercession,4 the former paper publishing a letter from
Cardinal Louis Canossa, bishop of Verona, telling of the
instantaneous recovery of a young lad from a violent fit of
epilepsy,5 a disease which had afflicted Pius IX a-s a boy and would
have kept him from holy orders except that he had been cured by
the Blessed Virgin.
Dearest Father Ronchail:
Turin, November 1, 1878
I regret to hear that our friend Mr. Delpiano has suffered a setback in
his old affiiction. I send him my sincerest humble blessing. I have arranged
too for special prayers to be said for him morning and evening at the altar
of Mary, Help of Christians. I am also enclosing a relic of Pius IX for you
to bring him and to encourage him to trust in the protection of this holy
Pontiff. Cheer him up. Assure his wife too that we are all praying for him.
At this moment I cannot visit him personally, because I am taken up
with our missionaries' departure. Once these most pressing matters are
completed, I shall immediately satisfy my desire to see him.
Tell my friend David Siro that his letter was a delight, and I shall
answer it as soon as I get a free moment.
4 Unita Cattolica. April 9. May 25. August 21, October 2, 1878; Salesian Bulletin, May
(from Echo de Fourviere), June and September 1878, November 1880. !Author]
5This occurred at Rovolone, in the province of Verona. In August the mayor raised doubts
as to the veracity of the account in an ill-advised letter to the Arena la local paper]. Verona
Fedele replied on August 22 in a signed, notarized statement giving a detailed account of the
event. See also Unita Cattolica, August 25, 1878. !Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Regards to all our dear confreres and all my sons, especially my good
friend Mr. Audoli.
God bless us all. In our Lord Jesus Christ,
Your most affectionate friend,
Fr. John Bosco
Don Bosco's reference in his fourth letter to the half-army of
Father Ronchail is to a group of Salesians he had sent to the latter
for Nice, Marseille and La Navarre. Henry and John were both
Ronchails-the former a brother, the latter a cousin. Father
Ronchail himself was acting provincial of France, or, more
accurately, Don Bosco's personal delegate, since the houses in
France were then part of the province of Liguria, under the care of
Father Cerruti. The "peace" which Don Bosco was giving France
is a humorous allusion to easing the pressure caused by the lack of
personnel.
My dear Father Ronchail:
Turin, November 8, 1878
With the men you already have and those on the way, you've already
got half an army of your own. We shall see how they do on the front lines.
To give France a bit of peace, you had better send Henry to Father Perrot
and John to Father Bologna, or vice versa, if this is possible.
You will get the portrait of Leo XIII if it arrives in one piece.
Will ordinations be held at Christmas? I expect to be in Nice the first
few days of next January. Shall we arrange a "charity sermon" or
something similar for that occasion?
Father Rua went to Paris with Count Cays and left me penniless. What
can you spare?
Warmest and most heartfelt greetings to our dear sons, including our
benefactors. God bless you all. Pray for me. Always in Jesus Christ,
Your most affectionate friend,
Fr. John Bosco
P.S. I am somewhat annoyed by Mr. Audoli's silence. Tell him to send
me either a long letter or ten thousand francs.
The most valuable passage of Don Bosco's final letter is that in
which he advises the director how he is to receive the religious
profession of two clerics in his stead. He even briefly outlines an

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appropriate homily; nor does he forego a human interest story so
timely because so recent and so homelike. By publicizing the
ceremony, Don Bosco intended to show that the Congregation had
native-born French members (one of the two hailed from Lu9on)
and that it was not his wish to restrict his Congregation to Italy. "I
need French priests and clerics," he had written to Father
Ronchail.6 "Get me as many as you can!" The deceased Mr.
Delpiano had made Don Bosco his sole heir before dying.
However, since he had left his widow all the interest on his
investments with the right to use the capital as well, if necessary,
there was nothing left [for Don Bosco] because she used it all for
her family. Don Bosco makes particular mention of Mrs. Visconti,
whom he used to call the Mamma of the house.
My dear Ronchail:
Turin, November 14, 1878
1. May God welcome the soul of our dear Delpiano into heaven. He
was a good, fervent Christian. We have prayed and will continue to pray
for him. Do likewise yourselves. Give his wife my regards, and tell her that
I shall remember her in my daily Mass. Suggest that she spend a few days
with our sisters at the hospice. It will help her.
2. I am very sorry to hear of your poor health. Do what you can, no
more. Take good care of yourself.
3. Prepare for the religious profession of Macheau and Pirro. I will be
sending you proper delegation soon. It should be a family celebration, but
you may invite some dear friends, such as Baron and Baroness Heraud,
Father Giovan,7 Miss D'Amburg, Countess De Saint Michel, Count and
Countess Pierlas, Mrs. Visconti and others.8
6 The letter is undated, but was certainly written from Rome sometime between February
and March 1878. [Author]
7The cathedral organist, a dear friend of both Don Bosco and Father Ronchail. He visited
Turin in 1878 on the feast of Mary, Help of Christians. [Author]
8 We have some data on these lady benefactors. Miss D'Amburg had two brothers, one a
priest, and all three were generous with Don Bosco. Countess Saint Michel was from
Burgundy, but lived in Nice from October to May. Mrs. Visconti, nee Labat, was from
Bordeaux. She had married a Sardinian army officer in Nice and lived in Piedmont until her
husband's retirement as a colonel, when they took up residence in Nice. Father Cartier gave
us the following information about her: "She was one of the first ladies to take an interest in
Don Bosco's work in Nice. Don Bosco used to call her Mamma of the house. She saw
herself as our boys' actual mother since she had no children of her own. To her dying day she
was dedicated to our works. She died either in January or February 1891 at the age of
ninety-one or so." We owe also the information about other people in this letter to Father
Cartier. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
4. The boys might sing the Ave Verum and the Sit Nomen Domini
Benedictum by Father Cagliero, or something of the kind. Then you
intone the Veni Creator, and so forth. Lastly, you give a brief homily on
the joy of giving oneself to God in life and in death. A magnificent
example of this is your cousin, Father John Baptist Ronchail, whose last
words were: "I bless God for having called me to be a Salesian, and I
thank Him for letting me die in Don Bosco's arms." This is what I'd say,
but you do as you judge best.
5. At the end of October, I requested a dispensation from age for
Bianchi and Giordano. They may both be ordained at Christmas. In fact,
if Bianchi is ready, he may be ordained sooner. Use your own judgment.
6. Heartiest best wishes for our dear Mr. Audoli's good health, and my
regards to his whole family.
Send me Cleric Pirro's precise age, since I want him to be ordained as
soon as possible.
Keep Father Giordano9 informed. I shall write to him in due time.
May God bless us all and keep us in His holy grace. Amen.
Your most affectionate friend,
Fr. John Bosco
2. CANNES
Father Ronchail started negotiating for a new house in Cannes, a
charming seaside town not far from Nice, in 1877. Father Barbe,
the local pastor, had already achieved his dream of starting a youth
center, but he wanted it to develop and grow under Salesian
management. Don Bosco welcomed the proposal. The priest, an
impetuous person, took his words to be a promise about to be
fulfilled and promptly notified the lay staff that they would no
longer be needed for the school year 1877. Don Bosco, moved by
charity, in spite of having committed himself to the bishop ofFrejus
in regard to La Navarre and Saint-Cyr, still would not leave the
good priest in the lurch. In October 1877 he sent Father Peter
Perrot to Cannes with the two clerics mentioned in the fourth letter
and one coadjutor brother to take charge of the parish school only.
However, he had no intention of getting more involved until he
had a clear picture of the situation. When he asked Father Barbe to
9He was prefect at La Navarre. [Author]

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give him a sketch of his plans, out poured a vast scheme of an
educational project embodying three different training centers, and,
finally, industrial training for capable young men. The administra-
tion was to be in the hands of a committee headed by the pastor, of
which the school's director would be a member. Private charities
would supply most of the money. We know what Don Bosco
thought of the plan from a letter he wrote to Father Ronchail
[probably in mid-January 1878]: 10 "The plan for the Cannes
school is impossible. We must have a clear mutual understanding.
Unless we can have full freedom and independence, we had better
look elsewhere, even as far as Saint-Cyr or Marseille."
But a clear understanding was not in the offing; rather, it had
become obvious that the good priest could not make up his mind
and no hopes could be staked upon his rosy dreams. 11 Meanwhile,
the Salesians who were there felt too uncomfortable, having to live
in one room annexed to a chapel dedicated to Notre Dame de Bon
Voyage [Our Lady of Safe Journey], today the town's mother
church, and to teach classes in a wooden barrack flanked on one
side by a vast square forever teeming with traffic and by the sea on
the other, exposed to the scorching sun so that they perspired even
in winter. Everything suggested that they pull out, and they did,
hoping for a more propitious occasion, which never came.
3. LA NAVARRE
Father Ronchail successfully paved the way for Don Bosco's
sons to go to Saint-Cyr and La Navarre. At first our saintly father
insisted that he draw up a contract donating Father Vincent's
property12 to the Salesians, but that fell through. As a result, in
1879 the Beaujour Society13 appeared on the scene. The Salesians
went to Saint-Cyr later, whereas in 1878 everything was ready at
La Navarre. The director there was Father [Peter] Perrot, whom
we have met at Cannes. Being young, he had his misgivings when
he realized his inexperience and the size of his task, but Don Bosco
10See Epistolario di San Giovanni Bosco, Vol. III, p. 270, Letter 1683. [Editor]
11Don Bosco hinted at this in a chapter meeting on May 15, 1878. [Author]
12Letter from Castigliole of Saluzzo, October 26, 1877. [Author]
13See p. 408. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
rallied his spirits, encouraged him and gave him generous advice in
this brief note.
My dear Father Perrot:
Turin, July 2, 1878
I too am aware that you are only a young man and really need to study
and gain experience under a capable teacher. But so what? St. Timothy
was a youth when he was called to proclaim Jesus Christ and he
immediately preached the kingdom of God to Hebrews and Gentiles alike.
Go then in the name of the Lord. Go not as a superior, but as a friend, a
brother, a father. Let charity be your word of command, for it seeks the
good of all and wills harm to no one.
Read, ponder, practice our rules. This is both for you and your
confreres.
God bless you and be with all who will join you at La Navarre. Pray for
me. Ever in Jesus Christ,
Your most affectionate friend,
Fr. John Bosco
Don Bosco wisely selected the personnel from Nice rather than
from Turin; they were sub-deacon Lawrence Giordano, a teacher,
and a young coadjutor brother, Mario Gay, who was to supervise
the young farmers. To get money for the journey, Father Perrot, the
director, agreed to celebrate thirty Masses, but even so the stipend
was barely sufficient. A debt of twenty-seven thousand francs was
due on the house. The Salesians arrived at the orphanage at about
five-thirty in the afternoon of July 5, 1878. The few boys in the
house gave them a warm, happy welcome and showed them signs of
sincere affection. There were benefactors too who welcomed them
as restorers and new founders, so run-down was the house in both a
material and a moral sense. As yet no one knew, as we do today,
that the hand of Providence was there.
Once the echo of their joyous welcome died away and they got a
night's sleep as best they could, they took stock of the situation.
Then dawned their hour of desolation. A building pretty much in
disrepair, vast neglected farm fields that had become a tangle of
weeds, the ever-menacing shadow of a heavy debt, an empty cash
box, the prospect of grueling labor and endless expenses with
nothing to show for them-a disheartening situation, to be sure.
The wonder is that they did not then get up and leave on the heels of

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their discouragement. Rather, trust in God, in Mary, Help of
Christians, and in the Lord, the dispenser of God's mercy,
prevailed. Nor were their hopes disappointed; they soon began to
feel the helpful results of their coming. The simplicity and
determination with which they silently went about their impossible
task deeply impressed the laity and clergy of the neighboring towns
who, moved by their sad plight, quickly rallied to their aid. Don
Bosco also was not deaf to their appeal for more personnel to farm
the land. At brief intervals he sent as many as six other coadjutor
brothers to help Father Perrot meet the most urgent needs of the
farm.
But the Salesians had not gone to La Navarre to run a farm.
Their mission was to give life to a new undertaking of their
Congregation which fitted very well in Don Bosco's program: an
agricultural school to teach sons of the rural poor, the orphans and
the de.stitute, how to till the soil while they received a Christian
education. With the arrival of sufficient personnel, some forty boys
were enrolled, as many as the house could hold. Most surprisingly,
as the enrollment began to build up, the Lord sent the means for
feeding and clothing them. Soon the Salesians were encouraged by
the good conduct of their young pupils, by the recognition of their
sacrifices by the people in general, and by the visit from their
bishop and, later, from Don Bosco at the beginning of 1879. But
they were grieved by the death of a virtuous Daughter of Mary,
Help of Christians, Sister Marietta Gariglio.
The Daughters of Mary, Help of Christians had followed the
Salesians to La Navarre. Once he determined to send them, Don
Bosco asked Father Ronchail to escort Mother Mazzarello and one
of her sisters to La Navarre in May 1878 so that she might see how
best to establish her daughters. Hardly a handful of Father
Vincent's Franciscan tertiary nuns were still left, with no prospect
of others coming to join them. Further, typhoid had killed many of
the orphans, and only one sister remained in charge of the house.
She gave Mother Mazzarello the best welcome she could. Father
Ronchail then took her to a seaside place at Saint-Cyr, nearly four
miles from the town, where Father Vincent had bought a large
building, known as "The Castle," and had turned it into an
orphanage for both boys and girls. He was still in residence there,
but he could not keep up the work. Having neither staff nor funds,
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Frejus. To be sure, Mother Mazzarello did not like at all to have
boys grouped with girls and suggested that the girls stay and the
boys be relocated at La Navarre, but only if Don Bosco agreed. We
know Don Bosco's feelings about such grouping! Father John J.
Franco, referring to a conversation with him about such
coeducational institutions, wrote of him: "A man of great
intelligence and an especially realistic educator, Don Bosco
assured me that evil was spreading there like an electric spark in a
magnetic field. " 14 When the convent of the Daughters of Mary,
Help of Christians was opened at Saint-Cyr in 1880, everything
was done in accordance with Mother Mazzarello's wishes.
The sisters came to La Navarre on October 5, 1878. For a while,
they too shifted for themselves as best they could in the midst of
want, sleeping under a ceiling which dripped with rain and from
which the plaster often fell. The wind howled through the cracks in
the walls; mice and bats, nesting within the wall spaces, scurried
about the tiny rooms and rickety staircase like masters of the house.
Overwhelmed by the filth, and heartsick for those hungry, needy
orphans, the poor sisters wept in silence, not wishing to overburden
the Salesians who were already hurting. But God rewarded the
sacrifice of both Salesians and Daughters of Mary, Help of
Christians with a quarter-century of untroubled growth, until the
disastrous days of the French laws of suppression.
4. MARSEILLE
Of all the Salesian houses in France founded then or later, first
place goes to that of Marseille, which was then about to open. We
have already seen why the opening had to be delayed and how
severely strained was Canon Guiol's patience. 15 Again on May 8,
1878, Father Rua had to excuse Don Bosco for his delay in
responding to the contract which had been drawn up and presented
to him. 16
The superior chapter took the matter up a few days later. The
14La Civilta Cattolica, 1895, Vol. I, p. 171. !Author]
15See p. 420. [Editor]
16We are omitting Father Rua's letter explaining to Canon Guiol that Don Bosco was still
convalescing in Sampierdarena where he had fallen seriously ill. See p. 420. [Editor!

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members gladly welcomed the new foundation, grateful for the
confidence which Canon Guiol and the Beaujour Society had put in
their superior and in the Salesian Congregation. They approved the
draft of the contract, asking only that some significant changes be
inserted so as to preclude future disputes. While they expressed
their full confidence in the zealous promoters as sincere friends of
the Salesians, they insisted that the contract avoid "we" and "you"
and rather stipulate our and your successors, for it could happen
that their successors might have other views, with no intention of
respecting their predecessors' good will.
Father Rua passed these observations on to Father Guiol in his
letter of May 20, concluding: "With this premise, I am pleased to
let you know that both director and staff have been chosen for the
new house at Marseille. Barring any new difficulties-I trust there
will be none-our little Salesian expedition should set out before
June 28. How will they manage for their daily needs? Dear Canon,
your kindly, generous heart gives us firm hope. Your words assure
us that you will not leave our confreres to fend for themselves until
they get settled."
The final contract, revised in Marseille and returned to Turin,
was definitely closed June 13, although comments and pressing
clarifications were still exchanged so as to forestall any future
surprise dispute. Father Ronchail's presence in Marseille helped to
cement relations.
The Salesians were now ready to set out for Marseille. Don
Bosco introduced them to Canon Guiol, the pastor of St. Joseph's,
with this letter:
My dear Father:
Turin, June 26, 1878
To start our work, I am sending Father [Joseph] Bologna, who is prefect
and vice-director here. He has experience in hostels, trade schools and
festive oratories, and I hope he will meet your expectations.
But let's realize that he cannot work instant miracles and that time will
be needed before we can see the benefits we hope to achieve by our
common endeavor. With good will, God's help, and your timely advice, I
hope that St. Leo's will not lag behind our other houses in bearing good
fruit. What we could not possibly clarify by mail Father Bologna will do in
person. We must think about setting firm foundations for this new
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that is not the case, for the Salesians can neither run nor jump, but are tied
down to the present setup and can do no more.
Please give this some thought. It is my hope that the Maison Beaujour
will last years after we are gone.
Just now only three priests and one coadjutor brother will be coming.
Gradually, as the need arises, I shall see that it is met.
My regards to Monsignor Martin, Victor and the rest of the family. Pray
for me.
Your affectionate friend in Jesus Christ,
Fr. John Bosco
The three priests were, besides the director, Father Alexander
Porani, catechist, and Father Joseph Villanis, prefect of studies.
The coadjutor brother was Louis N asi, who is still remembered
with reverence. However, only the first and the last mentioned took
possession of the house, but Don Bosco did keep his promise of
sending reinforcements when needed, sending four more clerics at
different times, among them Louis Cartier, and as many coadjutor
brothers, of whom Victor Borghi is still living. The 1879 Salesian
Directory lists twelve confreres in the Marseille community.
Don Bosco's letter cites this house as St. Leo. When and how did
it get this name? There are two accounts. Tradition says that the
Salesians were expected at Marseille on June 28, the feast of St.
Leo II, although they actually arrived later. However, this can only
have come as an afterthought, since the house's name had already
been chosen before the expected arrival. In fact, the minutes of the
Beaujour board of trustees' meeting, held on June 11, show that
Don Bosco had already suggested this name for the Marseille
festive oratory. A second guess is that Don Bosco meant to honor
Leo XIII. Both opinions, we feel, are mutually reconcilable. Don
Bosco intended to honor the [reigning] Pontiff and thus assure the
festive oratory of a patron; hence the contract specifically cites the
vigil of St. Peter's feast-when the Church commemorated St. Leo
II-as the birth of the festive oratory in Marseille. The Salesians
began keeping the feast of St. Leo II as the patronal feast of the
Marseille oratory in 1880.
The two first Salesians were to arrive on June 26, but Father Rua
informed Canon Guiol in a card mailed from Turin on Monday,
June 25, that "due to unforeseen obstacles, our confreres will not
arrive before Thursday." Even then, they did not get to Marseille.

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Though all was set for their arrival on the evening of June 28, they
were forced by an unexpected setback to stay over in Nice for the
feast of St. Peter, and they set out for Marseille on July 1 with
Father Ronchail.
They could not have arrived at Marseille at a worse time. The
whole city was in an uproar. The anticlericals were agitating to
remove the statue of Bishop Belzunce, who had been a St. Charles
Borromeo to his people during the raging plague of 1720-1722,
from the end of the avenue bearing his name. The anticlerical
agitators' violence broke out on July 1, and the Salesians had to
break their way through fanatical mobs as they screamed their
fiendish blasphemies. Undismayed, they realized how urgent and
essential a festive oratory was and how much the good people were
depending on their zeal. The festive oratory indeed opened its gates
with no further ado the following day, feast of the Visitation-a
blessed occasion to herald the birth of this new Salesian work.
Father Bologna (in French, Bologne) was far from handsome-
short in stature and not a great talker-but he was eminently
endowed with Don Bosco's spirit. Kind, gentle, cheerful, and
prudent, he had a knack of winning the hearts of others, an uncanny
expertise in business affairs, and a genuine zeal to develop the work
entrusted to him. In addition, his was a simple and deeply felt piety.
Furthermore, he spoke fluent French. He was an orphan when he
went to the Valdocco Oratory and lived there for twenty years as
student, cleric and priest, and then as prefect for external matters.
He was in every way a son of the Oratory. Before leaving his
cherished home, he joined in celebrating Don Bosco's name day on
June 24. Soon after he left, our saintly founder sent him a fatherly
word of farewell:
My dear Father Bologna:
Turin, June 25, 1878
Enclosed are three letters. Read them, seal them, and take them with
you to deliver.
Go in nomine Domini [in the Lord's name]; be as thrifty as you can, but
in need call upon me and your Papa will find a way to help you out.
Go as a father to the confreres, as a delegate of the Congregation, as the
dear friend of Don Bosco.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Write me often, good news and bad news. Love me in Jesus Christ. God
bless you, our brother Salesians, and your work. Pray for me.
Always your affectionate friend,
Fr. John Bosco
P.S. Thank those who wrote to me for my name day.
Immediately after blessing the festive oratory, Bishop Place was
promoted by Leo XIII to the archdiocese of Rennes on July 15.
His successor was Bishop Louis Robert, transferred from Oran in
September; he was equally well disposed to the Salesians, whose
beneficial ministry was already noticeable when he assumed charge
of the diocese. St. Leo's beginnings were humble enough. Eager as
he was to get started, the director could accept only eight boarders
and they had to sleep in a barn. To broaden the range of his charity
he had to build. Besides, to run the festive oratory he needed more
personnel. Some very important facts of those early days are
gleaned from the following letter of Father Rua:
Dear Father Bologna:
Turin, July 16, 1878
You are almost right in chiding us for not writing to you; please forgive
us, considering the little we all have to do.
But I think that I did write to you and asked Pentore to deliver my letter
to you. Besides, I kept hoping that the superior chapter could meet to
consider your various requests. Since we finally met yesterday evening, I
now face my task and send you a letter long enough to make up for four.
1. You and the pastor are requesting at least two more priests; despite
our best efforts, we cannot send any just now, but we shall keep your need
in mind and try to satisfy it as soon as possible.
2. Concerning new construction: the whole chapter finds this to be ill-
advised at the time. They suggest that you first fill up all the available
space with pupils and then go on to new construction when you are forced
to. There are two reasons for this: first, you know how strained our
finances are; second, benefactors will more generously come to your aid
when they see that your work is moving along and there is need of
expansion. The sketch you sent us of the residence is adequate and clear.
What we cannot approve is the purpose you have assigned to some of the
rooms. I will return your sketch with modifications and hope that you will
be able to fit in some forty beds and thus get our work moving. When our

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confreres began at Nice they were in tighter quarters than you are, and
they held out for several months.
3. Have you heard anything else about the contract?
4. At this time we shall begin by sending you young Victor Borghi, a
cabinetmaker who will be an asset to you, especially in his trade. Once
you have some thirty boys, we shall try to send you more help.
5. I shall soon write to the parish priest at his present address,17 in
about the same strain.
6. We were delighted by your first letter. When you have anything
amusing or important to tell us, let me know so that we can all enjoy it.
Enough for now. Pray to the Lord for us and remember us to our
confreres and friends. Don Bosco is well; so are we all. Joseph Rossi may
pay you a visit soon.
Yours affectionately in Jesus and Mary,
Fr. Michael Rua
The letter which Father Rua promised to send to the parish priest
of St. Joseph's springs on us a new factor which needs explanation.
St. Leo's Oratory was barely started in Marseille when Canon
Guiol already envisioned a Salesian novitiate in that city.
Surprisingly, Don Bosco was not only not displeased by the
suggestion but he even replied that he was thinking of the same
thing. The good canon, convinced that God had chosen the
Salesians to do much good in France, felt that it was indispensable
for them to be adequately prepared for so grand a mission and that
for its success they had to especially master the language
thoroughly. In a letter dated July 11, 1878 he offered a twofold
proposal: to set up a French novitiate in Marseille and to send
Italian priests there to take up a thorough study of French. Father
Rua replied in Don Bosco's name:
Reverend and dear Father,
Turin, July 20, 1878
... You are asking Don Bosco to choose Marseille as the place for a
Salesian novitiate; this is also Don Bosco's intention. For the moment,
however, we shall have to wait, because we need personnel to staff it.
Once the Lord provides it, we shall very gladly open a novitiate in
HFather Guiel was at a health resort in Contrexeville (Vosges). [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Marseille. Just now we intend to send a priest or two there to learn
French; as you say, this is most important.
Besides the first men, we have sent a coadjutor brother to Marseille, but,
as I have said, shortage of personnel makes it impossible for us to send any
priests. We shall do so as soon as our numbers increase. Just now we call
upon the charity of the French people to plan raising funds to meet our
many obligations and finance the cost of enlarging and maintaining the
residence.
No other word has reached us concerning the contract. We urge you to
look into it as representative of both sides so that we can make headway
and do so with God's help.
Please accept my humble respects and those of Don Bosco. Remember
me in your prayers.
Gratefully and devotedly yours,
Fr. Michael Rua
When Don Bosco first decided to open a French novitiate, the
place he chose was Nice. However, he had second thoughts, as we
learn from the letter he wrote on July 31 to Father Guiol at St.
Joseph's.
Dearest Father:
Turin, July 31, 1878
I received your letter of July 27, and I am delighted that we are both of
the same mind.
We cannot do without a novitiate in France. Rather than Nice, which
we had already considered, I would gladly switch to Marseille. This is
what we shall do: let's start by firming up our work at St. Leo's Festive
Oratory [and Hospice] where the cabinetmaking course is well under way
and the instructor is experienced, having spent two years in France. I will
soon send a tailor, and we '11 go on from there.
While the hospice is being firmly established-and this calls for time
and patience-we shall work on the novitiate. It is a gigantic undertaking
but most helpful, for well over half of our students return to their
respective dioceses. This way we shall have good missionaries and good
laymen. This year alone some three hundred of our students will enter a
seminary upon finishing their high school courses. Here is the breakdown:
Salesian Congregation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80
Foreign Missions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20

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Religious Orders . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
Diocesan Seminaries. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 185
Total ......................... 300
It will take much work to get things this far in France, but, with your
help, we shall do so.
There is a string of things I'd like to talk over with you, maybe in
another letter or in a private meeting.
God grant you good health. Pray for me.
Yours in Christ,
Fr. John Bosco
Don Bosco was certainly being very daring to think of opening a
novitiate at Marseille of all places at a time when Freemasonry was
assaulting religious orders with every conceivable weapon and
egging the· government on to suppress them. It was surprising, too,
that he spoke of a novitiate in France when he could not even send
one-third of the personnel needed for the work already begun.
However, the novitiate would be canonically erected, and soon, at
that!
In the above letter Don Bosco for the first time calls the house in
Marseille a "hospice." The French have no word corresponding to
"hospice," but this makes it clear that he meant St. Leo's to be like
the hospice at Sampierdarena, fashioned after the model of the
Turin Oratory.
When Father Bologna went to Turin for his spiritual retreat in
September, he had ample time to discuss the Marseille situation
with Don Bosco and inform him of Canon Guiol's plans. Our
saintly founder, who had closed the retreat at Lanzo and was
presiding at the retreat in Sampierdarena, wrote his Marseille
friend a very long letter from there.
My dear Father:
Sampierdarena, September 17, 1878
Absorbed in the endless business of the last few days, I have had no
time to discuss things with Father Bologna and come to some conclusions,
and he may leave without my seeing him. He is somewhat upset because
he cannot have all the personnel he needs. But let's take things slowly.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
For your information, you will soon have Father Bologna back with you
with two more priests and a cleric who will soon be ready for holy orders.
Later, to meet your needs, we shall send you more men, as you can
accommodate them. Be assured that I understand your selfless desires and
shall do my best to satisfy them. However, since we are starting a new
school year with fifteen more houses to provide for, we are in a muddle as
regards personnel. Yet, we do have it and you will be taken care of,
because I want you to be happy with the Salesians. You are one of our
very finest cooperators.
As for me, no, I will not be able to go to Marseille until late in the fall,
but whatever arrangements you will reach with Father Bologna will be fine
with me. 18
I realize, of course, that our present premises, becoming tighter every
day, have to be enlarged, but where are we to get the money? Just now I
have none, but next year I can allot twenty thousand francs for St. Leo's.
Father Bologna may need money from time to time. If so, please help
him with a few thousand francs if you can, but let me know and I'll see to it
that you will be reimbursed within a few days, unless you wish to make it a
donation.
Father Roussel, who would like to insure the survival of his institute
after his death by merging it with the Salesian Congregation, has been with
us in Turin. Matters like this take time and much prayer. I say this because
he intends to stop off at Marseille on his return to Paris to see our St. Leo's
Oratory and talk with you.
As you see, I speak to you as to a dear, close friend. Please do the same
with me. Approve or disapprove whatever I say, and I shall do my best to
follow your wise counsel as I also freely make comments which I think will
advance God's greater glory.
May the Lord keep us all in His holy grace. Pray for me. In Jesus
Christ,
Your affectionate friend,
Fr. John Bosco
We have described to the best of our knowledge the lowly origins
of St. Leo's Oratory. Poverty reigned there for the first two years.
Thus does God usually dispose His works "so as to afford some an
opportunity to put their trust in His Divine Providence, and others
to gain merit by works of charity, enabling all to admire His
omnipotence which can create everything out of nothing." 19
18Father Rua had given Father Bologna power of attorney within France on June 25,
1878. rAuthorl
19Salesian Bulletin, November 1878, p. 7. [Author]

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5. PARIS
Father Roussel, whom Don Bosco mentions in his foregoing
letter, had founded a large orphanage for young workers in the
Auteuil quarter of Paris. Already two years before, Pius IX had
told him about Don Bosco, who was then in Rome, in order to
provide for the continuity of the good priest's work. He discussed
matters with Don Bosco at that time. Later our saintly founder
showed how favorable he was to the idea by telling Father Roussel,
"Call us to Paris and we shall be there within a week." Doubtless,
the Paris orphanage did fit in with our Congregation's aims, and
this was a further reason not to withhold assistance. To get to know
the Salesian system better, Father Roussel visited the Valdocco
Oratory in 1878 and was so pleased that, with the consent of his
archbishop, Cardinal Guibert, he opened negotiations on Octo-
ber 10.
Don Bosco's presentation of the proposal to the superior chapter
was approved unanimously. After serious discussion the chapter
agreed on two essentials: that the preventive system was to be in no
way hindered in its full application, and that the Salesians were to
be given sound assurance of undisputed permanence in Paris even
after the death of the founders. Count Cays was asked to draw up
all the correspondence in French throughout the negotiations.
Father Roussel eagerly hoped that Don Bosco would go to Paris
because he felt that they could more easily come to a mutual
understanding, and Don Bosco promised to go soon or to send
Father Rua with Count Cays as his delegates, since the worthy
Father Roussel knew and liked them both. In fact, they went to
Paris on November 16. We know little about their trip, but we can
surmise something from Don Bosco's following letter:
My dear Count Cays:
Turin, November 16, 1878
It was a true delight to receive Father Rua's letter from Lyons, then
your own, and again another from Father Rua, this time from Paris. I
prayed that God might grant you a pleasant trip and, as I now thank Him
for having answered my prayer, I beg Him for His lasting assistance in
projects redounding to His greater glory.
I had no doubt that Father Roussel would give you a hearty welcome.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The piety, benevolence and charity with which he has always treated us
were a sure pledge. All the signs are that we shall arrive at a series of
sound and lasting agreements such as Father Roussel has always desired.
I again repeat what I have already written to this dear friend of ours and
have also told you and Father Rua: you have full powers to negotiate and
reach those decisions which Father Roussel judges to be to God's greater
glory.
Do not worry if you must prolong your stay in Paris by a few days.
Remember that although the canonical approval of the superior chapter is
needed in these matters, there will be no problems, since each of its
members is in perfect accord and they agree as a body that Father Roussel
is to be given every favor and authority, provided that we are assured of a
stable residence in Paris.
As regards setting up a novitiate in the new house right away, I see no
problem, but we must request it of the Holy See, which will certainly put
no obstacles in the way.
Nor do I see any problems in having someone start residing there.
However, I feel that I'd need a couple of weeks to discuss matters with
whoever will be chosen-one or more-even if it is Count Cays, so as to
cover personally the main features of such an important novitiate. I was
very much heartened by the blessing which His Eminence and his
auxiliary have given to our project.
I have just been handed two letters from Marseille which tell me that a
novitiate is indispensable there-in Marseille, not Paris-and you will
have probably received similar notices by now.
However, I have made no commitments. I want this matter to be
resolved without a hitch. We'll worry about Marseille later.
The new bishop of Marseille wrote that he would like us to take over the
cathedral choir. Let's make sure that one thing does not wreck the other.
Please thank Father Roussel, the hostel's director, for me. Assure him
that coram Domino I consider him as a true Salesian now and always, for
his works proclaim him as such.
May the grace of Our Lord Jesus Christ aid us in all things. May
heaven's blessings accompany you wherever you go, until I can embrace
you once more safe and sound amid the confreres who offer special
prayers for you.
Your affectionate friend in Christ,
Fr. John Bosco
This letter to Count Cays was enclosed within a confidential
letter to Father Rua, who had sent Don Bosco a draft of the
contract for his appraisal.

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My dear Father Rua:
Turin, November 16, 1878
You may give Count Cays his letter at any time. But, in particular,
please note a few things.
1. The main lines of the contract are all right, but they may be altered
as long as their meaning is not changed. However, rather than specify
direct dependence from the superior chapter, state it as coming from the
superior general. This is clearer and more understandable, while it makes
no difference to us.
2. It pays to find out if there are mortgages or debts on the building
which might revert upon us.
3. Ascertain if there are mandatory scholarships for which the funds
have run out.
4. While you both have full powers to act, do not commit us to a
definite stay in Paris until every doubt is cleared up and we have a legal
certainty that unforeseen circumstances will not force us to pack up and
leave.
Let me say that, in general, a house in Paris at this particular time
would, in my opinion, be a major moral, religious and political asset to us.
We-are conducting our conference20 in Turin. There is no need to rush
back. You will find so many houses and so many new things when you get
here.
Take care of your health. All send their regards and are praying for you.
Yours affectionately in Christ,
Fr. John Bosco
To firmly safeguard the stability of his vast undertaking which
had no legal existence, Father Roussel was considering two
possible moral entities recognized by law. The first was to register
the property (whose value was estimated at three million francs by
Father Roussel) as corporate property and then to sell a
predetermined number of shares. One-third he would keep for
himself; a second third would be given to Don Bosco; the remaining
third would be put on the market for sale to any purchaser who was
judged to be an honest person. Such a structure would protect the
stability of the organization since its control would be in the hands
of those who owned the majority of shares. Nor did the annual
stockholders' meeting pose any threat, since voting power was
20The usual annual conference of Salesian directors. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
determined by the number of shares. The alternative was to set up a
board of trustees with full governing powers in all matters: eight
trustees would be chosen at the very start at a meeting of
stockholders. Since they would be selected by Don Bosco and
Father Roussel, who controlled two-thirds of the votes, the board
would be in their hands. Nor would this kind of organization die
out, since the trustees would choose successors to fill vacancies.
Furthermore, either structure would exempt the organization from
heavy inheritance taxes. Father Roussel preferred the fast
structure, which was used by the Jesuits and the Brothers of the
Christian Schools. Father Rua made known his ideas concerning
the Salesians' role in the corporation's management and adminis-
tration, as did also Father Roussel. The superior chapter, as we
shall see, would then study the entire issue and come to a decision.
Father Rua and Count Cays returned to Turin on the evening of
November 30. Supper was over and Don Bosco was about to go to
his room, but he stayed with them while they ate, and they talked
until after eleven o'clock. The next day the superior chapter held its
meeting. Don Bosco opened it with a pleasantry. "When
Christopher Columbus returned home from his explorations," he
said, "the court grandees and eminent scholars met with their king,
excited and eager to hear Columbus recount his adventures and
describe the wonders of those distant lands. So, gathered together,
let's hear what Father Rua has to tell us."
The unexpected witty introduction put the chapter members in
good spirits and they listened to his reports. No one objected to the
choice of structure preferred by Father Roussel, but the question of
safeguarding the ownership of the property was not the sole
consideration. The one chief problem was the restricted freedom
allowed to the [future] directors of the house. Circumstances could
place them in conflict either with the corporation's counselors or
with the religious superior, who, for all religious, is their superior
general. Don Bosco stipulated as a conditio sine qua non that the
house of Paris be the same as all the Congregation's houses. How
was he ever to account for a community over which he was not
perfectly free to act? There was always a chance that the
corporation's counselors could nullify something which the
superior of the Congregation considered to be essential, and the
confreres, growing used to being independent of their regular

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superior, would form the habit of disregarding the Congregation's
rules. The superior chapter, therefore, postponed its decision until
this particular issue was fully settled.
Still, setting up a civil corporation was the only way to avoid the
expense and perils entailed in succession. Informed of all the above
discussion, Father Roussel stated his own conclusions as follows:
"I believe that the only reasonable, practical solution is to start by
my declaring you as my assistants with right of immediate
succession." He kept hammering on this point in his Paris talks
with Father Rua. He then went on: "I may be mistaken, but I
believe I know the French character, and I realize that national
pride-no doubt out of place, yet so very real-can make it
sensitive and touchy whenever the question of nationality arises.
This was indeed the very first objection raised by our two arch-
bishops when I told them of my wish to merge my work to yours."
Furthermore, as Father Rua was told, both Father Roussel and
Cardinal Guibert really would have liked the Salesians not to take
over immediately but to stay on at Auteuil for a year of trial.
Don Bosco was anxious to establish his work in Paris, but not at
the cost of embarrassing the Congregation, all the more so since
rumors that he was about to go had already aroused a certain
feeling of expectation. No sooner had Father Roussel returned
from Turin with the good news than the renowned publisher,
Lethellieux, stated that he was prepared to tum over his entire
publishing house, presses and all, to Don Bosco. The saintly abbot,
Father Faa di Bruno, hearing of it while he happened to be in the
French capital on business, immediately urged Don Bosco to
accept. But if he were to listen to Father Roussel and go to Paris
immediately, he would have to go with personnel which was
inadequate both in number and in training. As our Salesian
craftsmasters were then, they would certainly have found
themselves to be fish out of water in Paris, hardly able to stand
comparison with the salaried staff of Father Roussel. It was only
common sense that he delay his going for a year or so. Besides,
Don Bosco did not relish the idea of a trial year, both because of its
implication and because of the risk of being asked someday to
withdraw, with no little shame to the Congregation. Lastly, as
everyone maintained and as the archbishop had hinted to Father
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
himself with debts. True, he did not want for money, for the French
were enthused by his work and he could raise all the funds he
needed. However, what if he left burdensome debts at his death?
Don Bosco therefore decided to draw up a contract restricting
Salesian work in the beginning and permitting its gradual expansion
until it would finally encompass the entire institution.
The plan was made ready and mailed to Paris by mid-December,
the superior chapter basing its decision on the oral proposals
Father Rua had made in Paris. Setting aside the matter of freedom
of action in the internal management of the institution in the eyes of
the state and any notion of assuming all moral and material
responsibilities, the plan limited itself to establishing a training
center within the Auteuil institution to prepare Salesians to help out
in the work and eventually take it over altogether. This seemed to
fit in with Father Roussel's idea of starting a seminary of some sort
to nurture vocations for houses in France, even though he was
really thinking of a novitiate strictly so called. Of course, this called
for a small Salesian community to form the novices properly, taking
no part whatever in the general management and administration,
which would be left entirely to Father Roussel. As to the support of
the "assistants" of the institute "with right of immediate
succession," Don Bosco would abide by the articles of the contract
he himself had offered. He sent Father Roussel a signed copy of
that contract, asking him to return it with his signature, after which
he would send some clerics and coadjutor brothers toward the end
of January 1879; Count Cays would be their superior.
It took some time for a reply to come. Meanwhile, Father
Roussel's more zealous co-workers at Auteuil most ardently
awaited the Salesians' arrival, who would bring them Don Bosco's
spirit, especially since the poor young orphans were not faring well
at the hands of hired personnel. 21 A month passed with no word
from Father Roussel, who, with the archbishop's consent, had
decided to go personally to Turin and make some amendments to
Don Bosco's contract.22
They met in Marseille, not Turin, toward the end of January
1879. After a very brief discussion-for Father Roussel had been
21Letter from Father Polin to Count Cays, Paris, January 4, 1879. [Author)
22Letter from Father Polin to Count Cays, January 12, 1879. [Author]

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keenly touched by the enthusiasm of Marseille's people for Don
Bosco-he quickly signed the agreement. 23 Shortly afterward, Don
Bosco informed him that Count Cays was ready to leave for Paris
with one priest, two clerics and two coadjutors.24 That Don Bosco
was honestly concerned to meet his commitments in Marseille is
evident from a petition he sent to Rome requesting permission to
open a novitiate in Paris. It was returned to him stamped dilata
[postponed], since the Sacred Congregation was waiting for Don
Bosco's regular report on the state of his Society.25
We can see how Don Bosco, having made all possible
concessions, had every right to expect that the ill-conceived idea of
a trial year would be waived, but the archbishop held his ground,26
claiming that one could not possibly adjust in one year to the
country's customs, national temperament and overall environment.
In turn, Father Roussel was eager to have a novitiate there, but the
Holy See would never grant permission as long as the Congrega-
tion's presence was temporary. Thus caught in a dilemma, the
superior chapter tried to find the most diplomatic way in which it
could honestly get out of this trying situation and commitment. It
decided to notify Paris that the [Salesian] Congregation had
already given ample proof of what it could achieve with God's help,
not only in Italy but in France as well-for instance, at Nice and
Marseille-and that therefore it was neither fair nor proper for it to
go to Paris "on trial." Furthermore, since the cardinal still insisted
on a trial period and there was no hope that Rome would authorize
a novitiate under such shaky terms, the Salesians had no other
choice but to break off negotiations. Yet they wished to keep in
excellent rapport with Father Roussel, ready to go to Paris at any
time, as long as they could do so on a permanent basis whenever
23Letter from Don Bosco to Count Cays, Marseille, January 20, 1879. (Author]
24Letter from Father Polin to Count Cays, Paris, February 7, 1879. [Author]
25Letter from Attorney Leonori to Don Bosco, Rome, May 23, 1879. Dilata sententia is a
reply to a petition used by the Curia to state that the case has been tabled. (Author]
26The distinguished historian Father Pisani, canon of Notre Dame in Paris, who knew
Cardinal Guibert, described him as follows (letter to the Salesian Father [Augustine]
Auffray, Asnieres, August 4, 1931 ): "He was a man of a different era. His character
reflected his Provern;al origins, and his age made him look with mistrust on anything he might
term a 'novelty.' I do not believe that he would let himself be influenced in any way by a
foreign priest so as to treat him any differently than he treated Parisian or Provenc;al priests.
He was shy, prudent, often diffident. I very well recall, for example, his opposition to the
founding of St. Joseph's Hospital." [Authorl

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Father Roussel and the cardinal believed they had given sufficient
proof of their ability.
This letter, probably drafted by Father Ronchail and signed by
Don Bosco, both of whom were then in our school at Alassio, was
mailed from there on February 9, 1879. The reply, couched in
terms of pained resignation and deep respect, reached Don Bosco
in Rome. He forwarded it to Count Cays with the following
instructions: ''Please reaffirm our good will and intentions; we have
not withdrawn, but as a religious Congregation our stay must be
permanent and with the ordinary's consent, etc. Make it a friendly
letter, etc." Count Cays carried out the instructions and wrote a
letter which is a masterpiece of Christian courtesy.27
A good man in every sense of the word, Father Roussel
zealously sought to achieve something of lasting benefit, and he
was aware that his boys were not being properly supervised in the
workshops. Not that his teachers and helpers were bad, but they
had no pedagogical experience and neither had he; besides, he did
not involve himself directly, being almost totally taken up with the
periodical La France Illustree. "I cannot look after the boys," he
had told Don Bosco. "Let the Salesians come, and once they can
orient themselves and take things in hand, I will let them run the
place all by themselves and give my attention to my newspaper."
Canon Guiol, the pastor of St. Joseph's, and others who were
present were surprised at hearing their Father Roussel, whom they
considered an eminent educator, so debase himself in their eyes.
They were even more surprised that Don Bosco was declining an
offer which would give the Salesians added prestige also in Italy.
Certainly some would have found the offer very tempting. Father
[James] Margotti [editor of Unita Cattolica] and Canon [Francis]
Marengo [theology professor at the University of Turin] urged him
to accept. "Even if your Congregation were not to get much done,"
Father Margotti told him, "the mere fact of going to Paris would be
270n March 30, 1879, Unita Cattolica carried this news item, "The Salesians in Paris-
We were pleased to read in Civilisation that Father Roussel, director of the Auteuil
Orphanage, has invited the Salesians to direct his fine institute. The Paris newspaper pays
tribute to the apostolic achievements of our own Don Bosco, founder of the Salesian
Congregation and of the Daughters of Mary, Help of Christians. While this Italian
Congregation moves to set itself up in the French capital, the Little Sisters of the Poor, well
known in that country, have opened their first house in Italy, at Naples." [Author]

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573
an honor for both the Salesians and our whole country." That was
quite true, of course, but Don Bosco was not to be swayed by such
worldly considerations. In all he did he was motivated by loftier
aims, and all his undertakings were animated by a far-seeing
wisdom.
Meanwhile, Don Bosco's name began to show up in French
literature. Georges Bastard, noted Breton writer, describing in a
three-hundred-page travel book a trip of his to Italy, dedicated three
brilliant pages to Don Bosco's work. The warmth of his language is
such as to win the reader's sympathy to the Salesian apostolate.28
28Georges Bastard, Cinquantejours en Italie, Paris, E. Dentu, 1878, Chapter 10, Turin,
Oratoire Saint-Franqois de Sales. Copies are rare today. We found one in the National
Library of Paris. !Author)

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CHAPTER 24
Religious and Scholastic Celebrations
at the Oratory in 1878
FROM April 23 to the end of 1878, the main
celebrations at the Oratory were honored by Don Bosco's
presence. Our dear father returned from his journey on the very first
day of the month of Mary, Help of Christians. Canon Schiaparelli
of Corpus Domini Church was the novena preacher, but, as Father
[Joseph] Lazzero jotted in his chronicle, "He could hardly be heard
and was too hard to follow. Our devout people need a powerful
voice and plain language." On that very day Don Bosco called the
first chapter meeting of 1878 and opened it by drawing everyone's
attention to our Congregation's heavenly patroness in a letter he
had just received from Bolsena. A woman afflicted with cancer for
three years had made a novena to Mary, Help of Christians, and on
the last day the malignant tumor disappeared.
In those days, too, Don Bosco, always eager to assert and
manifest his stand for the Vicar of Christ, wrote to Cardinal
Bartolini, asking him graciously to present to the Holy Father a gift
which the cardinal mentions in his reply of May 22, 1878: "I spoke
to His Holiness about your gift of [Marian] prayers and five
thousand Holy Communions to be offered next Friday, the feast of
Mary, Help of Christians, for the efficacy of his pontificate. The
Holy Father was quite touched by such a thoughtful offering and
sends the special blessing you requested as a token of this
thankfulness.''
The cardinal also responded to a matter of a very different
nature. When the see of Ivrea became vacant on the death of
Bishop [Louis] Moreno, plots were hatched to appoint a bishop
574

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Religious and Scholastic Celebrations at the Oratory
575
who leaned toward certain policies bound to hurt the Church.1 On
getting wind of this, Don Bosco felt morally bound to recommend
two excellent priests whose names have been lost to us. In fact, his
entire intervention in this delicate matter would have been lost to
us, so great was his reserve in these things, had not Cardinal
Bartolini himself revealed it in his letter: "I also mentioned to His
Holiness the names of the two candidates whom you consider
worthy oflvrea's episcopal see, and he asked me to pass them on to
the Cardinal Secretary of State, who is committee chairman for
episcopal appointments." 2 Monsignor David Riccardi, scion of
that noble family, was selected. He was later transferred to Novara
and eventually was promoted to the archdiocese of Turin after
Cardinal Alimonda's death. He always remained a dear friend of
Don Bosco and of his successor.
Don Bosco had hoped that Archbishop Gastaldi would accept to
pontificate on the solemn feast of Mary, Help of Christians on
May 24, but since he could not oblige, Don Bosco requested
permission to invite another bishop.3 Needing also the usual
festivity chairman, he offered this position of honor to Chevalier
Mark Gonella and his gracious wife.4
The Salesian cooperators' regulations prescribed a conference
on [May 24] the feast of Mary, Help of Christians, but Don Bosco
held it [on May 16] right after the start of the novena. It was the
first meeting of its kind to be held in Turin, as we reported in
Chapter 19. Don Bosco eagerly wished Salesian cooperators to
come even from a distance for this May 24 meeting because he
always considered this day as the day for their solemn gathering at
Mary's feet. He therefore sent out several personal letters5 to the
more influential cooperators, among them Marchioness Marianne
Zambeccari, nee Countess Politi of Bologna.
During the novena an attempted robbery in the Church of Mary,
Help of Christians was foiled when some thief hid in the church on
the night of May 18-19, intending to let his accomplices in at an
10ne of Father Berto's notes in our files explains the situation, but it is not a matter that
concerns our story. [Author]
2Leo XIII had appointed this committee of cardinals shortly after his election. [Author I
3 We are omitting Don Bosco's letter to Archbishop Gastaldi. [Editor]
4 We are omitting Don Bosco's invitation. [Editor]
5 0mitted in this edition. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
agreed time. After vainly trying to pick the locks, the rat gave up his
attempts and let himself be caught in his own trap.
The endless flow of devotees throughout the novena reached a
climax on the feast day itself. The celebration of Masses-seventy-
two in all-began before three in the morning, and people were still
lining up for Holy Comunion at twelve-thirty. Six priests heard
confessions throughout the morning, occasionally relieved by
others. Almost at the last moment the bishop of Alessandria, who
had accepted an invitation to pontificate at Mass and Vespers,
could not do so, and Bishop Stanislaus Eula of Novara had to
substitute for him.
Sacred music won the day. The boys' and men's choir, two
hundred strong, sang St. Cecilia's Mass, a six-voice composition by
Father Cagliero. At Vespers the antiphon Sancta Maria, succurre
miseris was sung no longer by a triple choir ensemble positioned in
three different areas of the church,6 but by all of them together in
the choir loft, which had recently been enlarged and positioned as it
is today [1932]. The crowds and the decorations made the services
all the more solemn and inspiring.
The Oratory hosted the student body of our school at Lanzo and
many priests and laymen. "As usual, we gave up our own
bedrooms," the chronicler wrote, "since there were not enough
guest rooms.'' For the first time entire trains of pilgrims arrived that
year from Lombardy and the province of Novara. On May 25 a
huge crowd also attended a memorial service for the deceased
members of the archconfraternity of Mary, Help of Christians. The
endless flow of crowds lasted through several hours of the
afternoon. In a brief entry of his diary, soon to cease altogether,
Father Barberis again underscored what we have been repeatedly
saying: "A number of meetings were held before the feast to ensure
its success; year by year a record was kept of precautions taken and
of misconduct, so as to prevent recurrences in the future." The
claim made in 1878 was that never before had there been such a
massive attendance and such impressive church services-a claim
to be repeated again and again throughout the years, including this
year [1932].
6 See Vol. IX, p. 128. [Editor]

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Keeping his word, Archbishop Gastaldi came to the Church of
Mary, Help of Christians on June 2 to administer confirmation to
more than two hundred resident and day pupils of the Oratory. and
of our school at Lanzo, as well as to pupils of the Daughters of
Mary, Help of Christians. True to form, Don Bosco welcomed the
archbishop in the sacristy most sincerely and reverently. However,
he could not have been entirely pleased with the archbishop's
presence because, according to Father Nardi, who was working in
the sacristy, the prelate walked through it waving his right hand in a
manner to say that he was not looking for such ceremonial niceties.
That evening the students and the novices began their spiritual
retreat, preached by Monsignor [Anthony] Belasio, who also gave
the artisans their retreat on June 7. At the "Good Night" the whole
community greeted Don Bosco with prolonged applause. It was his
first "Good Night" since November 29 of the previous year.
After nearly six months-he began-I can finally address you again.
It's really been such a long time since I gave you a "Good Night." Well,
even though I was absent physically, my thoughts never left you. In Rome,
Nice, or Sampierdarena, wherever I was traveling, I always remembered
you in my daily Mass and prayed for you. Then at nightfall, when I was
alone in my room, my thoughts would tum irresistibly to you. I saw you in
my mind, talked with you, enjoyed your presence, wished you good night
from afar, and would not retire without a prayer for you. But now I don't
have to fantasize. I have been home several days, and I hope I won't have
to go away again very soon. We are all here for your spiritual and
temporal well-being.
Tonight I have come mainly to tell the students that they will start their
spiritual retreat tomorrow night, and to tell the artisans that theirs will
follow right after. All of you should make an effort to put your conscience
at ease. All the recommendations I regularly give during retreats can be
summed up in a single sentence: be very attentive and practice what you
hear in the sermons and spiritual reading. There is always something in
them which touches us personally: a shabby examination of conscience,
lack of true sorrow or firm resolution, forgetting or disregarding our
confessor's advice.
Let's straighten out our conscience during the next few days. Let's think
of the past, present and future. Have our past actions been blamable?
Were our confessions good and fruitful, our Communions pleasing to
Jesus? Did we carry out our work and avoid bad company? How do we
stand now with God? What is the state of our conscience? Are we

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
following the path Jesus marked out for us? As to the future, what are we
to do to ensure our eternal salvation? What calling in life will we choose to
strengthen our spiritual well-being? Truly this is the most suitable time to
think about our vocation. [We can apply to our soul what] Holy Scripture
says: "I will lead her into the desert and speak to her heart" [Os. 2, 16].
The Lord speaks to us in solitude. The spiritual retreat is precisely the
time for withdrawal [from worldly things] and for being alone.
The artisans too should think about their vocation. They must seriously
ask themselves if God is calling them to our Congregation or if He wishes
them to do good in another state of life.
You must all put aside your usual tasks for a few days and give
yourselves entirely to spiritual matters. Bear in mind that God sparingly
grants His special gifts. The opportunity of a spiritual retreat is one such
gift.
During this past year several boys, young clerics and priests who might
have heard what I have just said have passed into eternity. I hope they all
made a good retreat. If they did not, would they still have had the time to
do so now? Oh, that through God's grace we might all be here next year for
another spiritual retreat. But who can guarantee that? I certainly cannot.
Only Our Lord can, but He does not tell us. Rather, He warns us: "Be on
guard.... The Son of Man will come when you least expect Him" [Lk.
12, 40]. It is no secret that even young people die. Let us always be ready
so that, regardless of when death comes, we may tranquilly face eternity.
Let's make a good retreat while we have the chance. Since Holy Scripture
tells us: "Before prayer prepare your soul," I urge you to prepare your
soul before the retreat by enkindling your desire to benefit from it, putting
aside all other tasks. Though I relentlessly foster your well-being, during
this retreat I will give myself totally to your spiritual good. At Holy Mass I
will always say a special prayer that you may make a good retreat. And all
I say for myself I say also for my co-workers and for the preachers of the
retreat. All of us are totally dedicated to your well-being.
I hope that I'll be able to talk to you again within the next few evenings
so as to help you make a devout novena to the Holy Spirit and obtain
heavenly enlightenment. In closing, be convinced that an opportunity for a
spiritual retreat is a great grace not easily granted. Therefore, let us make
it well by putting into practice what we hear in the sermons and in the
spiritual readings. Since all graces come to us from heaven, let us all pray
that God will help us to draw from it the greatest possible spiritual benefit.
Good night!
Ten days after the artisans' retreat, two of the Oratory's feast
days came in rapid succession: that of St. Aloysius and Don

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Religious and Scholastic Celebrations at the Oratory
579
Bosco's name day. One day, returning home after a brief absence,
he was pleasantly surprised by a note from Archbishop Gastaldi: "I
will gladly celebrate Mass and give Holy Communion in the
Church of Mary, Help of Christians on the forthcoming feast of St.
Aloysius, but it must be very early since I usually say Mass at six
in the morning. Please send a coach for me in good time so that I
may properly prepare for Mass. Please let me know if you can
oblige." Don Bosco promptly replied:
Your Excellency:
Turin, June 1878
l returned from Nizza Monferrato this afternoon at one and found your
welcome letter graciously informing me of your wish to celebrate Holy
Mass and give Holy Communion in the Church of Mary, Help of
Christians on the feast of St. Aloysius. I thank you with all my heart.
The Mass schedule is the same as in past years. We shall keep the feast
on Sunday, June 23 and I will send a coach in good time.
However, should the hour [for our Community Mass] be too late for
you, you are welcome to say Mass at six. We shall reschedule the
Community Mass at seven.
I am looking into the matter of St. Michael's Church and
Monastery.... But as for the money.... I have asked Canon Morozzo
for more detailed information.7 I thank you most heartily.
Very gratefully yours,
Fr. John Bosco
The novena to the Sacred Heart began on June 17. We have
good reason to remember the date because it was the first time that
our novices held community devotions in honor of the Sacred Heart
of Jesus. As soon as the celebration in honor of St. Aloysius was
over on the evening of June 23, festivities for Don Bosco's name
day began. The program was substantially unchanged from that of
past years, but each year the filial love that flowed so fervently and
freely from all hearts gave it a newness of its own. The outdoor
70n June 2 Archbishop Gastaldi had informed Don Bosco that St. Michael's Church and
adjoining monastery, once belonging to the Trinitarians and later to the [confraternity of the]
Maternita, were about to be sold to the Jews and turned into a synagogue. "Should you be
moved in spirit to ransom this church from doomed profanation and scandal," the archbishop
wrote, "you would be doing a meritorious act before God and men." The price was over
three hundred thousand lire. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
assembly on the evening of June 24 was cut short by rain and had
to be continued on the feast of St. Peter. At the end, Don Bosco
gave a short talk, expressing more than usual pleasure at the wide
variety of foreign languages in which he had been honored,
particularly of those countries which had Salesian houses. The
distinguished guests and local benefactors included also the
Argentine delegate to the court of Spain and the preacher of the
spiritual retreat, Monsignor [Anthony] Belasio. So impressed was
the monsignor with the celebration that he skillfully included a
touching description of the event in a booklet which was published
shortly afterward.8 In it, after showing how those who defy God are
lost in a Babel of their own making, but how those who love Him
bask in the light of Pentecost, he wrote:
The miracle of Pentecost still lives in our midst. Let me share with you
the joy I experienced on the feast of St. John the Baptist in Turin this year.
Like the apostles in the cenacle, the Salesian Oratory boys assembled at
the Church of Mary, Help of Christians to celebrate the name day of their
founder. Out of that vast assembly youngsters stepped forward to address
him lovingly in Italian, French, English, Irish, Scotch, German, Polish,
Spanish, even the Indian dialects of Patagonia. With tears in my eyes, I
exclaimed, "Behold the miracle of Pentecost!" Don Bosco in tum, a man
of God, raised his hands to heaven, proclaiming like the Lord, "How
plentiful is the harvest! Let us pray that the harvest master will send us
many laborers, so that we may break the bread of eternal life for all our
brethren whom Our Heavenly Father invites to the banquet of His Son
Jesus...." Sobbing, I then prayed, "Merciful Father, hasten the day
when there shall be only one flock and one shepherd!"
The festivities resumed on Saturday evening, June 29, at six
o'clock. At their close, Don Bosco spoke from his heart to the
whole community.
I must admit that just now a flush of pride surged through me, not
because of titles and praises you lavished on me-what you said and wrote
is pure rhetoric, you know, better called hyperbole, your way of telling me
what you would like me to be-but for another reason. These past days I
read all the letters you sent me and I've listened to those which were
8Dio ci liberi, che sapienti! It was published in the August 1878 issue of Letture
Cattoliche, pp. 110-111. [Author]

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Religious and Scholastic Celebrations at the Oratory
581
publicly read. In all of them I detected a warm heart (even when self-
expression was not at its best) and such an honest sense of thankfulness
and love that I could not help but say, "What good boys I have! They will
stay that way, because a grateful person is certainly endowed with other
virtues too." This thought gave rise to my sense of pride and made me feel
good. There was another reason, too: you are in every way better than last
year. I thank all who worked hard to help you do so well. I also want to
thank all who took part in this celebration with singing, band selections,
speeches, and all the rest.
Last Monday evening I was ready to give you some news, but the
unexpected downpour broke up our assembly. You May have heard
rumors, but only some. They concern two of our missionaries in South
America who left Buenos Aires for Patagonia. We learned of their
departure and ofthe storm they encountered at sea, but then nothing more.
It was rumored that the ship had sunk. You can imagine our fright. But the
Lord eased our cares on the very eve of St. John the Baptist through a
letter from the archbishop of Buenos Aires, who informed us that after a
thirteen-day bout with a violent storm, with death hanging over them, the
battered ship made it back to Buenos Aires with all aboard totally
exhausted but unharmed. Archbishop Aneyros then went on to say how
fondly he recalled his visit last year to the Oratory on this very occasion
and how happy he would be to be here again with us. His letter shows the
very favorable impression that the Oratory made on him last year on this
feast.
What else shall I say? Courage! Be brave! If any of you wish to become
missionaries, you have only to speak up and you can set sail not only for
Patagonia but for Uruguay and Santo Domingo as well, where it has been
agreed just recently to open Salesian houses and replace the schools, the
seminary, and even the cathedral which have shut down. If you don't feel
brave enough to go overseas, you can be missionaries in France, Rome,
Liguria, and Piedmont. Even if you have not been called to join the
Society of St. Francis de Sales, you can live up to its spirit and be
missionaries among your schoolmates, your own families or wherever you
go by your good example, wholesome advice, and fervent spiritual life.
Thus each and every one of you can be missioners like those whom Our
Lord called the "salt of the earth and light of the world." All of you here
present will one day be citizens of heaven, and then you will realize how
little it took to save a soul as a missionary.
The celebration honoring Don Bosco's name day was repeated
some time later in a family reunion of former pupils on August 4.
They had already given him a faldstool and two dalmatic sets, red

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and white. At the assembly Professor Germaine Candido read his
printed address, which was given to all. At dinner the overjoyed
alumni toasted Don Bosco repeatedly, but it was Charles Gastini, a
born comedian, who outdid them all. Offerings were then collected
for a Mass to be said for alumni who had died during the past year.
Don Bosco closed the celebration with an address to his beloved
sons. We give it as it was reworded in a precis on a single sheet of
paper and signed by Father Julius Barberis.
It is always a pleasure for me to have my friends and sons again about
me. Seeing you enjoy yourselves so much adds to my happiness today.
Dinners usually close with toasts, but, ifwe are to believe our newspapers,
some toasts are only offensive to Christians. Here, however, gathered as
brothers who are held by ties of holy charity, we ought to speak of pleasant
things only. Let me set aside thoughts such as are now crowding my mind
which may be too emotional, lest I be forced to cut short my talk, as I have
had to do on former occasions. I just say that I hope we can meet together
many times again. In fact, I have already decided that next year we shall
hold our dinner outdoors in the cool breeze of the neatly festooned
arcades.
Just now I am all taken up with a project which I would like to see
started this year: being of mutual assistance to each other. People talk
about credit unions and mutual aid societies nowadays. We have to set
one up for ourselves. So far this is just an idea, a project I have not yet
investigated in detail, but I think it is a very feasible idea.
All of you manage to set some savings aside, some more, some less, so
that you can face emergencies like illness or unemployment. I suggest that
you don't benefit yourselves alone but reach out in emergencies to some
fine students who graduate from the Oratory or to your former
schoolmates, to everyone here present. Every year you take up a small
collection for Don Bosco which I shall gladly forego and have it used to
help needy youngsters.
Such an organization set up by you could be most helpful. I lay down
but one condition: that all who join us in these family gatherings and all
who seek membership in this kind of mutual aid society be persons of
sincere Christian life. Those who live disregarding the teachings of our
faith should not attend these reunions, but be disregarded themselves. I'm
not talking about a chance fall, an occasional slip such as may happen to
anybody, including Don Bosco, but to those who lead lives of disrepute.
They are not to be invited to these reunions.
Without exception, you must all try to be a credit to your families, to

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583
your school, to your religion and to your association of Salesian
cooperators. This is the way you can always experience an inner joy
throughout life.
Shall we meet again then-hopefully many, many times-in these
family get-togethers? Shall we form one magnificent, strongly unified vast
family in paradise? Shall we now pledge our word that none of us will fail
to make that meeting?
Don Bosco had already compiled and published a set of
regulations for a mutual aid society in 1850 when he started such a
union for the young apprentices of the festive oratory.9 Gastini,
who headed the alumni and had the task of implementing this
helpful service, merely had to invoke the old regulations. 10
The artisans' awards ceremony was held on the feast of the
Assumption; the guest speaker was Professor [Charles] Bacchialoni
of the Royal University of Turin. It was held in the artisans'
playground and attended by the entire Oratory community. Don
Bosco's closing words-recorded in a precis by the chronicler-
were deeply impressive. "I liked his speech," he wrote, "especially
because it again showed us Don Bosco the ever loving, forbearing
father who wishes all to lead a successful life and helps them do it.
If he is thwarted in one matter, he lets it be, says nothing, and tries
something else, or, better still, he takes another approach to the
same matter while seeming to put his mind to other things. Instead
of overcoming obstacles, he usually goes around them." As the
chronicler tells us, Don Bosco spoke in summary as follows:
I intend to spend my life entirely for the well-being of you who hear me.
Suffering means nothing as long as I can bring you happiness. I assure
you, I have dedicated my life to this purpose. Though my many duties
don't always allow me to deal with you personally, everything I do is
directed to this one goal. So take heart! Let the students study and the
artisans learn their trade. We must all strive to help each other to lead
upright lives and be useful citizens. How blessed you are! Many lads your
age have to work harder than you without the comfort of a kind word,
cheerful company and friendly assistance. Be grateful to those who help
you and be a comfort to your teachers by your diligent work and good
conduct.
9 See Vol. IV, pp. 53f. [Editor]
10/bid., pp. 518-520. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
After these few quotes, Father Barberis notes how Don Bosco's
talks never brought contempt or dislike upon anybody, even the
bad, nor were they negative in reflections upon the times and
contemporary society. He did not publicly inveigh against evil
organizations. His attitude was to suggest, act, and foster good
projects and organizations without wasting time heaping blame
upon evil.
Our sources are from here on of little or no value for the topic of
this chapter, so we must make the most of what we have.
The students' prizes were awarded on September 1. All we know
is that the vicar general of Montevideo presided, not Don Bosco.
There is more to say about the feast of Our Lady of the Rosary at
Castelnuovo which was observed on Sunday, October 6. On this
occasion, Don Bosco went to Becchi too, where he was awaited by
the pupils who had remained at the Oratory [for their vacation].
Father Bonetti had preached the well-attended novena, while
Father Cagliero gave the sermon on the feast itself, speaking from
the doorway of the little church to a square filled with people who
overflowed upon the adjacent hillsides. The Oratory brass band
made an appearance after an absence of eight years.
In 1870, so close to that ill-fated September 20,11 Don Bosco
felt that it would be in extremely bad taste to celebrate while the
Pope was in mourning, and so he took only a few choirboys to
Becchi without the brass band. His reason for so doing he confided
to Father Albera. That ban on external joyful celebrations
remained in effect until 1878.
The festival concluded, the boys ate a hearty meal at Becchi,
enjoyed a snack at the Bertagna home in Castelnuovo, and then had
supper at Chieri. There they boarded their train to Turin, while
Don Bosco stayed on at Chieri three more days with Father
Lazzero for business concerning the girls' newly growing festive
oratory.
No information has been left us about the boys' leaving for their
fall vacation and their return, save for a dream which Don Bosco
had concerning the effects of vacation. He narrated it after night
prayers on October 24 to an audience which became excited the
moment he mentioned it.
11 The day when Italian troops seized Rome. [Editor]

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I am glad to see that my army of soldiers contra diabolum [against the
devil] has returned-he began. This is Latin, but even Cottino12
understands it! I have lots of things to tell you since this is the first chance
I've had to talk to you after your vacation, but let me just tell you a dream.
You know that dreams come in sleep and don't have to be believed.
However, just as there is nothing wrong in disbelieving them, sometimes
there is no harm in believing them, and they can teach things. So, too, this
dream.
I was at Lanzo during the first spiritual retreat, when I dreamed one
night that I was in some unknown region, but near a village which had a
fine garden and an adjacent huge meadow. Some friend I was with told me
to go into the garden. I did so and there I saw a numerous flock of lambs
cavorting and prancing about. The sheepgate leading into the meadow was
open, and the lambs scampered out to graze.
Many, however, remained inside browsing here and there, though the
pasture was nowhere as abundant as in the meadow where most of the
lambs had gone. "Let me see what those lambs are up to over there," I
said. We went and saw that they were all quietly grazing. Suddenly the sky
darkened, flashed with lightning and rolled with thunder.
"What will happen to all those poor little things if they are caught in the
storm?" I asked. "Let's get them under a shelter." We all spread out and
tried to herd them together toward the sheepgate, but they kept dodging us
and their legs were a lot swifter than ours. Meanwhile, rain began to fall in
heavy drops, and soon came a downpour. I could not herd the lambs
together. One or two did find their way into the garden, but the rest, the
greater number, remained in the meadow. "Well," I said, "if they won't
come back, all the worse for them! Let's go." And we returned to the
garden.
There stood a fountain bearing an inscription in black capitals: FONS
SIGNATUS [Sealed Fountain]. It was·covered, but now it opened, and
as the water shot high into the air, it sprayed out and formed a rainbow
vault over us, something like this arch.
Meanwhile, the lightning and thunder grew worse, and hailstones began
to pelt us. With the young lambs that had come into the garden, we took
shelter beneath that arching vault which shielded us from rain and hail.
"What's this all about?" I kept asking my friends. "What will become of
those poor little lambs out there?"
"You will see!" they answered. "Look at the foreheads of these lambs."
I did so and read on each the name of an Oratory boy.
"What does it mean?"
12A good fellow who was in charge of the refectory and fancied himself a poet. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"You shall see!"
Too impatient to wait, I decided to dash out and find out what had
happened to the lambs outside. I will gather those that were killed and
send them back to the Oratory, I thought to myself. As soon as I left the
rainbow shelter I was deluged with rain. There, on the ground, were those
poor lambs struggling in vain to raise themselves and limp toward the
garden. I opened the gate and shouted to them, but they were too weak.
Rain and hail kept pelting them so hard that they were truly a pitiful sight,
wounded in the head or eyes or legs and other parts 'of their bodies.
The storm gradually spent itself. ''Look at their foreheads,'' someone at
my side told me.
I did. Again, each forehead bore the name of an Oratory boy. "Why," I
cried, "I know these boys but they do not look like lambs."
"You will see," was the reply I got. Then he handed me a golden jar
covered with a silver lid. "Apply this ointment to the wounds of these
lambs," he told me, "and they will instantly be healed."
I called out to them, but none of them stirred. Again and again I called,
but they would not budge. I stepped toward one of them, but it dragged
itself away. "Well, so much the worse for you," I exclaimed and turned to
another, but that too dragged itself away. And so it was with every lamb I
tried to reach. Finally I managed to get close to one lamb whose badly
battered eyes were protruding from their sockets. It was a pitiful sight. I
touched it, and the lamb, instantly healed, skipped off into the garden.
On seeing that, many other lambs allowed me to heal them, and they too
scampered back into the garden. Still, many stayed outside, the most
battered of them all, but I could not get near them.
"If they do not want to be healed, they can only blame themselves," I
said, "but how can I herd them back into the garden?"
"Leave them alone," a friend told me. "They will come back."
"Let's wait and see," I replied and, returning the gold jar, I went back to
the garden. It was completely changed. Over the gate I read the word
"Oratory." As soon as I stepped in, the lambs that had formerly avoided
me now inched forward and entered the garden stealthily, quickly
squatting anywhere. But even then I couldn't get close to them. A few
reluctantly let me rub the ointment on them, but it turned into poison on
them and reopened their wounds.
At this point one of my friends said, "Do you see that banner?"
I turned around to where he was pointing and saw a large banner in the
air, blazoned with the word "VACATION" in tall letters.
"Yes," I answered.
"All this happened during vacation," one of my friends told me, as I
bewailed the destruction, beside myself with grief. "Your boys leave the

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Oratory honestly intent upon avoiding sin and being good, but no sooner
come storm and rain-signs of the devil's temptations and assaults-and
the pelting hail than the poor little wretches fall into sin. Some recover
through a good confession. Others receive the sacrament carelessly or
avoid it altogether. Bear this in mind: never tire of reminding your boys
that a vacation is a devastating tempest for their souls."
Gazing at those lambs again, I noticed that some were dying of their
wounds. Just as I sought ways to heal them, Father Scappini, who was
then getting out of bed next door, made some noise and I too awoke.
And this was my dream. Even though it is only a dream, it carries a
message which will not harm those who accept it. I can also say that, as I
matched the names of the lambs' foreheads with the boys being identified,
I could agree that they were really behaving as did the lambs of my dream.
Be that as it may, however, let us accept God's mercy and heal our
wounds by a good confession during this novena in honor of All Saints.
We are all to be determined to wage war against the devil. With God's
help, we shall win and will one day receive the heavenly crown of victory.
Doubtless this dream effectively helped give the new school year
a good start. Everything was moving along so smoothly during the
novena of the Immaculate Conception that Don Bosco remarked
with warm satisfaction, "The boys have already reached a point
which they would have barely attained in February in past years."
On the feast of the Immaculate Conception they once more
witnessed the inspiring farewell ceremony of the fourth missionary
expedition.
The Immaculate Conception novena was highlighted by the
conversion of a sixteen-year-old young man. His mother, Mrs.
Guglielminetti, a benefactress of Don Bosco, was at her wits' end
about her son. Years before she had put him in our boarding school
at Lanzo, but eventually he had to be dismissed. In 1878 she sent
him to another school in Pinerolo, but he ran away to join the navy.
He was returned by the police. Then she took him to the Oratory.
The poor woman was in despair. Don Bosco took the youth aside
for a few private words and then loudly asked him, "Would you be
willing to spend three days here? You can make a brief spiritual
retreat and, during that time, decide what you what to do with your
life."
The boy agreed and was given to Father Barberis' care. During
his retreat he went to confession, received Communion several

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
times, and willingly stayed with the novices. When his mother
came to see him, he apologized to her and asked if he could stay at
the Oratory until the feast of the Immaculate Conception was over.
She gladly consented. Meanwhile, he kept reading spiritual books
and did some secretarial tasks for Father Barberis. He felt so
transformed on the feast of the Immaculate Conception that he
exclaimed, "lfl stay here a few more days, I will want to become a
novice myself." His mother was beside herself with joy.
The Christmas novena, preached by Father Cagliero, stirred the
boys to ardent fervor. They were additionally excited by the
celebration of the first Masses of two newly ordained priests-
F ather Secondo Amerio and Father Louis Deppert-on Sunday,
December 22. Vocal and ins.trumental music added to the festive
joy.
That evening, while strolling and chatting after supper with
Father Barberis, Father Lemoyne, and a few other priests, Don
Bosco began remarking how good some boys were. He assured his
listeners that not long before he had seen two boys rise into the air
and remain aloft for a few minutes while making their confession.
"One of them," he continued, "began moving slightly toward me
and then rose into the air to almost half the height of the kneeler.
After his confession he very slowly descended to his knees for the
act of contrition. I doubt that any of the boys grouped about him
noticed anything. I feel uneasy when I meet those two boys on the
playground. They are extremely alert and active. Their companions
rate them as very good indeed, but no one can imagine just how
good they are.''
Don Bosco sang the Christmas midnight Mass as usual, but he
remarked that it might well be the last time. During the Mass he
had trouble with his sight which was failing at such an alarming rate
that it was feared it might be lost. The thunderbolt which had struck
close to him at St. Ignatius' [Retreat House near Lanzo] in 185013
had caused an eye ailment which recurred several times to pain him
grievously, especially in 1864.14 The vision in his right eye was
nearly always blurred. In 1878, toward the end of autumn, when he
worked longer by lamplight as the days grew shorter, his right eye
13The date "1850" is probably a typographical error. The incident occurred in 1856. See
Vol. V, pp. 336f [Editor]
14See Vol. VII, p. 390. [Editor]

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worsened so badly that he lost its use by December. Reimon, a
renowned ophthalmologist, examined him several times and stated
that also the left eye was weak, with the danger that it too might
become blurred before long. Don Bosco was ordered not to read or
write after dusk.
When the sad news spread through the house, an immeasurable
grief gripped Salesians, novices and boys. Students and artisans
alike pledged daily visits to the Blessed Sacrament and they
organized groups to receive Holy Communion, so that about a
hundred youngsters at a time would offer their Communion every
morning for Don Bosco. Some few even volunteered themselves as
victims to the Lord in order that Don Bosco might not be forced to
give up his good work. Many novices asked God to deprive them of
their own sight so that Don Bosco might be spared that tragedy.
When word reached the other Salesian houses, a noble contest of
prayer and sacrifice arose among them to avert the threatening
disaster.
Don Bosco's sight remained stable throughout December. His
condition did not deter him from packing a suitcase two days before
the end of the year for a trip to Genoa, Marseille, and Rome, where
we shall find him in our next volume. Before leaving the Oratory,
he instructed Father Rua to give the strenna15 for the coming New
Year in his stead to the whole community. Its theme was "Uflity":
unity of the boys among themselves; similarly, unity among the
superiors and unity of boys and superiors. Such unity was to be
achieved through: 1. The frequent reception of the sacraments.
2. Gracious understanding on the part of superiors. 3. Docility
on the part of subordinates. Furthermore, all were to protect that
unity by shunning whatever might disrupt it, such as quarreling,
backbiting, intimate friendships and the like. In closing his "Good
Night," Father Rua revealed one more thing which Don Bosco had
told him: that upon his return, he would not find all who were then
present, because during his absence one of them would depart for
eternity.
15A New Year's gift customary in Italy. From the very beginning of the Oratory (see Vol.
III, p. 433) Don Bosco had started the custom of giving a spiritual strenna or gift to his boys
and co-workers on the las! day of the year. It took the form of a motto or slogan to be
practiced throughout the year then about to dawn. This custom is still kept by Don Bosco's
successors. IEditorJ

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CHAPTER 25
Missions and Missionaries:
Fourth Expedition to South America
DoN Bosco had been in Rome eight days when he sent
Cardinal Franchi, prefect of the Sacred Congregation for the
Propagation of the Faith, a memorandum, dated Turin, Decem-
ber 31, 1877, petitioning for the erection of an apostolic prefecture
and vicariate in two remote regions of Argentina. Don Bosco's
practical, organizing mind had studied the record of his mis-
sionaries' two-year experience and had concluded that this was the
best means to carry out an orderly, ongoing, fruitful work. To make
his point, he drew up a report of the Salesians' achievements,
drawing attention to their methods, means and results so that the
necessity and importance of those missions would strike the eye.
His exposition was most simple, though the enterprises it detailed
were quite complex. It convinced the reader of how much had been
done and how much more remained to be achieved with adequate
means. It read as follows:
Turin, December 31, 1877
In the disastrous times in which we live, good Catholics and religious
congregations especially must rally about the Holy See, center of truth,
and receive guidance from it so as to succeed, both in civilized lands and in
mission territories. To this end, some years ago I had the honor of
communicating to Your Eminence the desire of many Salesians to
dedicate their efforts to the foreign missions where the shortage of
evangelical laborers is becoming ever more crucial.
With prudent, fatherly counsel, Your Eminence advised me to train
missionaries. Encouraged also by the Holy Father's blessing, I undertook
this task and, relying entirely on Divine Providence, I opened a foreign
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nuss10n seminary in Turin. 1 Almost immediately afterward, I opened
another in Genoa and others elsewhere. God blessed these feeble efforts
of mine. In a very short time I was able to prepare a meaningful number of
Salesian clerics and coadjutors skilled in trades and eager to devote
themselves to the missions. Then I returned to Your Eminence to seek
advice about the best place to start our first missionary enterprise: India,
Australia or regions of the Pampas and Patagonia in South America. The
last named seemed most suited to the strengths of a new Congregation.
The successes already achieved embolden me to seek Your Eminence's
support in consolidating the work begun under your auspices two years
ago. Please permit me first briefly to amplify three things: the need for this
mission, the availability of personnel, and the means we have been using
to operate. Following this summary view, Your Eminence will be able to
judge what steps should now be taken to promote God's greater glory.
The Need for This Mission
First, please note that the Pampas and Patagonia stretch far beyond
Tierra del Fuego as far south as Cape Horn, covering an area almost as
large ~s Europe. The Gospel has never been preached there. At various
times a few courageous missionaries have gone among these savages, but
it has cost them their lives with nothing to show for their sacrifice. True,
there have always been missionaries, especially Franciscans and
Lazarists, who ventured as far as the Indian lands, but because of their
small number, the enormous distances, and many grave difficulties the
rewards of their zeal were insignificant. Under the circumstances, learning
from history and the experience of others and taking into account the
present state of those countries, we realized that what was called for was a
new approach. Let us no longer send missionaries into the midst of
savages; rather, let us establish settlements along their borders and there
build churches, schools, and hospices, with two ends in view: first, to
cooperate in preserving the faith among those who have already received
it; second, to shelter and teach those Indians who, driven by necessity or
by religious motives, have sought refuge among the Christians. This would
enable the missionaries to reach the parents through their children, thus
making the Indians themselves evangelizers of their fellow tribesmen.
The Argentine consul in Savona took a major role in putting this plan
into effect. With the backing of Archbishop Frederick Aneyros of Buenos
Aires and of Father [Peter] Ceccarelli, a missionary born in Modena, the
consul formally requested me to provide spiritual ministry to the civilized
1Don Bosco is alluding here to the group of Sons of Mary [or belated vocations] who had a
status of their own within the Oratory. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
communities and to the natives because hordes of savages were attacking
the regular army troops, only to be mowed down by the volleys of rifle and
machine gun fire.
Once negotiations were completed [with the consul and with the
archbishop] a first group of ten missionaries departed on November 14,
1875, followed by a second expedition numbering twenty-four a year
later. A third contingent of twenty-seven sailed last November, and
another fifteen will be leaving in the spring.
Results Obtained
1. Blessed by the Vicar of Jesus Christ and hence tangibly blessed by
God Himself, the Salesian missionaries found a most abundant harvest
awaiting them. His Excellency [Frederick] Aneyros, archbishop of
Buenos Aires, has a very vast diocese which at certain points borders on
lands inhabited by the Pampas and Patagonian Indians. In many villages
and even larger towns years pass between visits by a Catholic priest. The
archbishop welcomed our missionaries most warmly and almost
immediately entrusted to them in the center of Buenos Aires an
abandoned church known as Our Lady of Mercy or as the Italian Church.
2. The missionaries opened festive oratories, evening classes, and a
hospice for poor and abandoned boys, especially Indian children. It now
shelters eighty orphans and is located near a public church.
3. The above hospice having proved inadequate for the need, another
was opened with government aid, offering training in arts and trades to
three hundred orphans; that too has a public church.
4. The above-mentioned orphanage is adjacent to "La Boca,"2 a
neighborhood of about twenty-five thousand people. With the archbishop's
agreement, a standard parish has been founded there with day and night
school as well as festive oratories, and now a church is in construction and
almost ready.
5. A school for about two hundred boarding and day pupils has been
established at San Nicolas de los Arroyos bordering on the Pampas.
6. A parish church has also been opened in this same city.
7. At Villa Colon, not far from Montevideo, the capital of Uruguay,
another school, "Colegio Pio,"3 has been established.
8. In this vast republic [of Uruguay], there is only one apostolic vicar,
Bishop [Jacinto] Vera, who has neither seminary nor Catholic school. Our
"Colegio Pio," with some one hundred and fifty pupils, is the only source
of priestly and religious vocations for the missions.
2 See Vol. XII, pp. 190ff. [Editor]
3 /bid, p. 392. [Editor]

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9. Next to "Colegio Pio" stands St. Rose Church for the people of the
surrounding ranches and villages.
10. Not far from Villa Colon, we have established a resident and day
academy for homeless girls under the direction of the Daughters of Mary,
Help of Christians, a branch of the Salesian Congregation.
11. At the end of last November, Bishop Vera asked the Salesians to
take charge of the parish church of Las Piedras, a town of about six
thousand inhabitants without a single priest or teacher. It is located some
sixteen miles from Villa Colon and is a gateway to the western areas of the
country inhabited by Indians.
These are the houses and churches that have been opened in the
republics of Argentina and Uruguay to serve both youth and adults. The
Salesians have labored hard to preserve the faith in both republics, but
they have never lost sight of their ultimate goal, so dear to their hearts-
the evangelization of the Indians.
Personnel
Considerable personnel was required to maintain all these festive
oratories, day and night classes, secondary boarding schools both
technical and academic, and churches. More than sixty European
Salesians are now running these institutions.
True, one of our most zealous missionaries died during the current
year-as a result, it is said, of his incessant labors. Far from discouraging
others, however, this has aroused a real enthusiasm for the foreign
missions in all the Salesians. Thirty alumni of our schools [in South
America] are preparing themselves for the priesthood and, as missionaries,
will bring the Gospel to their friends and relatives who are still sunken in
idolatry. Over a hundred more pupils, who have given clear signs of a
vocation, have already expressed their desire to become priests.
A regular novitiate and a house of studies have also been opened up in
Buenos Aires with Your Eminence's previous authorization.
In Europe we have many houses in which boys and young men of
various social backgrounds, most of whom want to become missionaries,
are given a secular and religious education. In Sampierdarena alone, for
instance, more than two hundred young men live in our hospice, in a
section reserved to late vocations in a program named "Sons of Mary."
All things considered, we have well grounded hopes that, God willing,
we shall be able to send abroad a missionary expedition every year of
priests, catechists, and craftsmen.
Material Means
Ifwe were to show an estimated budget, we would find that we have not

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
one penny of guaranteed income. Still, always and solely relying on
Divine Providence, we have been able to found and furnish many schools
and churches, train hundreds of Salesian craftsmen and priests, outfit
them and send them overseas. Besides this, we have been providing food,
shelter and a Christian education to some twenty thousand boys. To the
glory of God and to the honor of the peoples of South America, we must
declare that the Salesian missionaries have been most warmly welcomed
and so well cared for that they have never lacked for anything for the
exercise of their sacred ministry and for the operation of hospices,
churches and schools. In utter reality, the Salesians possess nothing at all
in Europe and in South America; still, they have never lacked anything
they needed to carry out their undertakings.
Our one and only constant, reliable benefactor is the Holy Father who,
in his inexhaustible charity, has many times generously come to our aid.
Now we can also hopefully count on Your Eminence, and on the Society
for the Propagation of the Faith. According to a letter from its president,
aid will be forthcoming once our missions receive the commendation of
Your Eminence.
Measures To Be Taken
Our Salesian missionaries, while staffing and running the schools
entrusted to them by Divine Providence, have frequently taken turns in
preaching missions in rural areas and in the settlements closest to Indian
territory. There they have catechized a multitude of immigrants from all
nations who, for the most part, had never either seen or heard a Catholic
priest for years on end. Father Cagliero, who heads our Salesian missions
there, has informed us that, thanks to these evangelical excursions, the
missionaries have learned a lot about the Indians' temperament, character,
languages and customs and have been able to establish extremely useful
contacts with them concerning the choice of the most suitable and less
dangerous sites for a permanent mission station. Among the likely places, the
best are Carhue and Santa Cruz.
Carhue is the site of a fort built in 1874 on a newly drawn frontier of the
republic of Buenos Aires, more than a thousand kilometers south toward
the Pampas. whose Indians have to be kept at arm's length by the
military's presence. Crossing into Argentine territory on the pretext of
trading, they continually make murderous raids on the settlers.
Carhue is located in the western part of Argentina and is the outpost
closest to the Indians. It is situated at 37° south latitude and 5° longitude,
west of the Buenos Aires meridian. As has been truthfully reported in this
year's newspapers, serious clashes and massacres have occurred between
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not involved in these hostilities, they are on good terms with both sides; in
fact, their presence is desired by the Indians and by the settlers since
Carhue is not only an Argentine stronghold but also a border trading
center. The Salesians are awaited there. The archbishop of Buenos Aires
anxiously looks forward to their arrival so that they can take care of the
Indians who often follow their barbarous custom of simply abandoning the
children when there are too many of them or when they are a nuisance. At
this moment a church is being built with an adjacent hospice to be
entrusted to the Salesians.
Santa Cruz is a small settlement in the remotest part of Patagonia east
of the Strait of Magellan at 50° south latitude. It is a trading post for
Indians who go there to exchange furs or artifacts for food and beverages.
The settlement is now becoming quite important since, as the Argentine
papers have reported, two hundred Russian families are expected to settle
there as tradesmen and farmers. Just now there are no arrangements for
worship. If Catholics get a head start, later immigrants will find the
Church already established and hence in a more advantageous position.
But if th.e Russians settle in first, it will be very hard for Catholic
missionaries to organize and establish themselves. It seems therefore
advisable and opportune to open a hospice or a mission station at Santa
Cruz and at Carhue to preserve the faith of the believers, make contact
with the Indians, and shelter and educate their children, always with the
holy purpose of getting closer to them in their own homelands.
Petition
Having supplied this information on the Salesian missions, I now make
bold to request Your Eminence to come to our assistance with your influence
and wise counsel. It seems to me that to strengthen and advance the spread of
the Gospel it would be opportune and effective to take the following
measures:
1. Tum the mission of Carhue into an apostolic prefecture.
2. Tum the Santa Cruz mission into an apostolic vicariate since its
distance would make it practically impossible for another bishop to go there
to minister to the faithful.
On behalf of the entire Salesian Congregation I must now thank you for
your kindness and pray that you will continue to favor us with your
benevolence and advice.
Most respectfully and gratefully yours,
Fr. John Bosco
This written petition opened the way for Don Bosco to give the
cardinal prefect a more detailed oral explanation of his aims.

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However, the opportunity did not soon present itself, first because
of the Holy See's congregations' normal procedural slowness, and
then because of the suspension of business attendant upon the
death of Pius IX. Don Bosco's only conference with the cardinal
took place almost on the eve of the audience granted him by Leo
XIII on March 16 [1878], during which he spoke to the Pope about
the same subject. Afterward, he promptly informed the cardinal of
this audience and privately went into details of his meeting with the
Pope that he had not thought wise to include in the account which
he wrote for the Salesians and with which our readers are already
acquainted.4 It must have been as a result of his talk with the
cardinal that Don Bosco modified his original plan, for in speaking
with the Pope he limited his request to either a vicariate or an
apostolic prefecture in areas other than the two places he had
originally proposed.
Your Eminence:
[No date]
1. Shortly after the conferences which I was privileged to have with
Your Eminence concerning our missions in South America and in India, I
promptly called on the Holy Father to acquaint him with what I thought
could be undertaken for their gradual development. I briefly pointed out
the progress of the Salesian houses and especially of the seminary now in
operation in San Nicolas de los Arroyos, the Argentine city nearest to the
Indian territory. The present seems to be God's chosen time to manifest
His mercy to these savage peoples by making an attempt-hopefully a
fruitful one-in Patagonia, where two renowned Indian chiefs have invited
our missionaries with the assurance of help and protection.
2. It seems therefore opportune to establish a vicariate or apostolic
prefecture at Carmen de Patagones or at Concepcion, a small post on the
north bank of the Rio Negro where the natives carry on some trade with
the local settlers. Once a secondary boarding school for students and a
hospice for young apprentices are opened, it will be easy to contact the
natives and start Christianizing them through their children. Our school at
San Nicolas de los Arroyos is a proof that this approach works.
3. I briefly explained that within one year I could prepare ten priests
and ten catechists for the apostolic vicariate at Mangalore in India or for
any other mission of your choice.
4See pp. 384-389. [Editor]

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With his usual graciousness His Holiness listened to my brief
explanations, kindly praised both projects and then directed me to Your
Eminence, so that in your own prudence you might advise His Holiness on
the suitability of these projects and the availability of material and moral
means for their realization. I presented the same petition some months ago
to the Sacred Congregation of Bishops and Regulars. I now humbly renew
it, hoping it may be granted, because we will otherwise be unable to
provide for the desperate needs of the foreign missions and of our Salesian
houses in Europe, for which help is also indispensable for God's greater
glory and the good of souls.
Along with a copy of this particular letter, we found a
memorandum in which Don Bosco jotted down the various items he
had explained to the cardinal or had requested in his interview:
1. Faculties needed by the superiors of the Salesian houses in America
with authorization to delegate them to their subordinates, especially when
visiting the tribes of the Pampas and Patagonia, where there is no
established hierarchy.
2. A letter of recommendation to the Society for the Propagation of the
Faith in Lyons for financial help to our ten churches in South America and
our schools in San Nicolas de los Arroyos, Buenos Aires, and Villa Colon
near Montevideo. In another school, serving also as a seminary, we have
nearly eight hundred boys who, while pursuing their studies, are
considering a vocation and are preparing themselves for the foreign
missions.
3. A request for financial subsidies or at least equipment, as noted
separately.
4. A serious examination of the Lazarists' mission station in the
Pampas which is dying away and is being offered to the Salesians.
5. Carhue, bordering on the Pampas, where Protestants are attempting
to establish themselves; Santa Cruz, a colony in the remotest part of
Patagonia, where unfortunately two hundred Russian families will soon be
settling, as reported in the Argentine press.
The "equipment, as noted separately"5 included liturgical books,
sacred vestments, and other items needed by the missionaries for
their studies and for their priestly ministry.6
Another report on the Salesian missions was reverently sent to
ssee No. 3 of the above-reported memorandum [Editor]
6We are omitting their listing. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Leo XIII by our confreres in South America, along with a
respectful letter signed by the superiors of the houses there. A letter
of greetings to the Holy Father on the occasion of the feast of St.
Joachim, his name day, soon followed. After reporting their initial
efforts to evangelize the Indians, the Salesians discreetly expressed
their view of "the very grave need to establish a base in Carmen de
Patag6nes at the mouth of the Rio Negro." These signs of devotion
to the Pope and the reports which accompanied them had been
doubtless requested by Don Bosco so that the Pope, through
various sources, might be better informed about the Salesians'
missionary work in those lands and therefore be better disposed to
show his favor to them and to the entire Congregation.
The Pope's response to the first communication he received was
a very encouraging note dated September 18, 1878:
What you wrote about your missionary work-he affectionately
remarked-has filled us with joy. Your report has made us aware of your
zealous strivings to promote God's glory and the salvation of souls. For
this we wholeheartedly thank the Lord who has given you strength and
crowned your efforts with success. Doubtless, He will fill you, beloved
sons, with courage, so that, in close unity with the Apostolic See, you may
be dauntless and zealous in your mission of causing the children of light to
grow in merit and numbers in those lands. The glory and expansion of
Christ's kingdom is our deepest yearning, and so we are very pleased to
show you our benevolence by praying that God's abundant blessings may
enable you to be worthy instruments of His glory and the salvation of
souls.
Don Bosco's zeal for the missions was not so all-absorbing as to
make him lose sight of the spiritual needs of other countries. His
love for souls embraced the whole world. Bishop Rocco Cocchia,
apostolic delegate of Santo Domingo, ardently wished that a small
group of Salesians would take over his seminary. A sad situation
prevailed in that city and in the whole republic as well. The minor
seminary was closed for lack of personnel and the major seminary
for lack of students; there were no priests to staff the cathedral and
neither students nor instructors for the [Catholic] university. The
bishop came to the Oratory to plead with Don Bosco for priests,
willing to leave everything in his hands. Don Bosco promised to do
what he could as soon as circumstances would permit but at the
moment he just could not oblige.

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Armed with this promise, the bishop rushed to Rome and painted
Cardinal Franchi a glaring picture of the spiritual desolation of his
diocese, even trying to get the cardinal to compel Don Bosco to
accede to his pleas. The cardinal spoke to Don Bosco more to
please the apostolic delegate than to persuade our founder, knowing
quite well that he needed no prodding in doing what he could for the
Church and for souls. Don Bosco assured him that six Salesians
would be sent to Santo Domingo within the year and that others
would follow in the future. However, he laid down one condition:
that the cardinal was to use his influence to help obtain for the
Salesians a dispensation from the requirement of obtaining
testimonial letters from bishops, as well as the extra tempus [for
ordinations] and other privileges. Cardinal Franchi thanked Don
Bosco, but as for using his influence, he remarked, "'Since you have
already initiated proceedings through the Sacred Congregation for
Bishops and Regulars, I can only use my influence with its cardinal
prefect." 7
Cardinal Franchi died fifteen days later. On August 2, Attorney
Leonori wrote to Don Bosco: "His Eminence Cardinal Oreglia
says that you should not accept the Santo Domingo assignment
unless you are granted the privileges you have requested. Do not be
misled by promises; once you have agreed to go, that will be the end
of it."
Without delay Don Bosco got in touch with Cardinal Bilio who
promised in a general way to help him, as he had always done.
However, since he was not a member of the Sacred Congregation
for Bishops and Regulars, he frankly admitted that there was
nothing he could do concerning the privileges. Don Bosco, he
suggested, might appeal to Cardinal Oreglia himself who would
perhaps oblige. He could help because, as a member of the
pertinent Sacred Congregation, he had more opportunity to study
the matter of the privileges; furthermore, he was practically a fellow
townsman of Don Bosco and might therefore feel more obligated to
be of service.8 But when Don Bosco personally approached
Cardinal Oreglia, the cardinal did not conceal from him the fact
that the wind was none too favorable. 9 Even Attorney Leonori, in
7 Letters of July 2 and 16, 1878. [Author]
8 Letter to Don Bosco, August 15, 1878. [Author]
9 Letter from Cardinal Bilio to Don Bosco, Rome, August 30, 1878. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
sending Don Bosco rescripts for two deacons who had asked for
dispensations from age, noted that the rescripts-contrary to
normal procedure-had been issued bypassing the archbishop of
Turin. While calling this a good omen, the attorney added, ''Let us
thank God. I trust that with patience and prudence we shall also
succeed in obtaining the privileges. For the present, however, let us
bide our time." 10
But since the Santo Domingo proposal was now in the balance,
Don Bosco did not believe that he should bide this time. Trusting in
Cardinal Bilio's goodness, he asked him to present a petition to the
Holy Father for the faculty of admitting non-clerical postulants [to
the Salesian Congregation] without testimonial letters from their
bishops, even if only for a year or for only one occasion. Obviously,
he was willing to settle for the minimum, if it. might constitute a
useful precedent. "I understand your wish," the cardinal wrote
back to him, "but, regretfully, I must tell you that in this particular
case I cannot help you at all. I know from personal knowledge
based on fact that the Holy Father wants these requests to be made
exclusively through the Sacred Congregation for Bishops and
Regulars, and I also know that he has ordered that Congregation
not to send him any such requests at all. You see, then, that my
intervention would be ineffective." Then, as if to sweeten the bitter
pill, the cardinal added that Deacon Blaise Giacomuzzi of
Magliano had applied for ordination and that he would personally
ordain him very soon after obtaining the extra tempus from the
Holy Father.11
Evidently Don Bosco had good reason for persistently requesting
certain privileges. In fact, just then he needed testimonial letters for
a cleric coming from the Turin diocesan seminary. He was forced
to request them from the archbishop of Turin.
Your Excellency,
Turin, November 4, 1878
The cleric John Baravalle of Carmagnola called on me a few days ago
with a certificate from the rector of the Turin seminary stating that he had
satisfactorily completed his studies, but had shown no signs of a probable
priestly vocation. He wanted to join our Congregation in order to
10Letter to Don Bosco, August 19, 1878. [Author]
11 Letter, August 30, 1878. [Author]

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volunteer for the foreign missions. I rejected him at once. A few days ago
he came back with a statement signed by his parish priest and by Canon
Ariccio warmly recommending him as a promising cleric as to morality
and academic achievement. On the basis of these recommendations, and
especially on the basis of the promises and prayers of the young cleric
himself, I would be inclined to give him a chance, provided this meets with
your approval and you issue the required testimonial letters.
I have heard from several people that Your Excellency will be holding
extra tempus ordinations. If so, I would ask you to include some of our
clerics, since they are badly needed.
I pray that God will keep you in good health and that tomorrow's synod
be very fruitful. May it redound to God's greater glory and give you
satisfaction for the hard work you have put into it.
Most gratefully and respectfully yours,
Fr. John Bosco
This letter was personally delivered to the archbishop by Father
[Louis] Deppert. The archbishop read it and sent it back to Don
Bosco without comment, muttering under his breath as he handed it
back to Father Deppert, "I don't need his advice," referring to Don
Bosco's best wishes for the diocesan synod that was about to begin.
It could not be stated that Don Bosco had been tardy to show his
docile submission in the matter of testimonial letters, for he had
sent the following request to the archbishop the previous May 25:
Your Excellency:
Turin, May 25, 1878
This morning a cleric named Guanti came from Chieri to see me. He
told me he had been sent by the rector of the seminary because he wanted
to enter the Oratory as a postulant in our Congregation. I replied that
before taking any action I had to write to Your Excellency, as I am now
doing, and that everything depended upon your reply.
I therefore beg you to have someone write me even just a few notes to
guide me. I need to know whether this cleric was dismissed from the
seminary for serious motives or for reasons unrelated to good morals.
If his conduct was satisfactory, or if at least there is hope that he will
improve in the future, and if you have no objections, I am willing to keep

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
him here with us for a while to test his vocation. I take no stand at all on
this matter and will gladly do what you judge best in the Lord.
With profound gratitude and esteem, I have the honor to remain,
Very gratefully and respectfully yours,
Fr. John Bosco
Whatever the difficulties Turin raised, Don Bosco apparently
had no intention of giving up in Rome. Despite advice to the
contrary, he renewed his efforts to send his petition to the Pope
himself. The attempt was made shortly after presenting the Pope
with a complimentary copy of his booklet fl piu be! fiore de!
Collegio Apostolico [The Loveliest Flower of the Apostolic
College]. We gather this from certain phrases in a letter of
December 16 from Attorney Leonori: "I know that you have made
another appeal to obtain privileges, but it is all in vain at the
moment." In vain or not, Don Bosco did not desist in his attempts
over the next six years. Whether the time was ripe or not, he kept at
it until, with the manifest help of heaven, he finally succeeded in
attaining the prize of his ten-year-long struggle.
We should not be surprised by Don Bosco's making acceptance
of the mission in Santo Domingo dependent upon the concession of
privileges. If anything, he showed how important they were to him.
If they wanted him to take on new missions, it was only fair that
they should remove from his path the obstacles which prevented
him from obtaining the additional personnel necessary for such
efforts.
After Cardinal Franchi's death nothing more was said about
Santo Domingo. However, a new request reached Don Bosco from
an even higher level. Monsignor Innocent Yeregui, vicar general of
the Montevideo diocese, who had come to the Oratory mainly to
wrest a promise from Don Bosco of sending a few Salesians to that
capital city, and had obtained nothing more positive than kind
words, appealed to the Pope himself. After acclaiming the valuable
moral benefit which the upper-middle-class pupils had derived
from having a Salesian boarding school near Montevideo, he went
on to say, "Most Holy Father, it is our ardent wish that these good
fathers open a trade school for poor lads who are threatened
morally. For this reason we turn to Your Holiness and beg you to
get Don Bosco's consent for us by contacting him personally." The

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Pope graciously obliged and even added these words to the petition:
"We refer this request to Father John Bosco, superior of the
Salesians in Turin, that, if it be possible, he grant the petitioner's
request. From the Vatican, August 24, 1878. Leo XIII." This
wish, however, was realized only after Don Bosco's death.
Paraguay's turn for consideration came toward the end of the
year. It was a country which had fallen into anarchy as a result of
the internal conflicts following the wars with Brazil and Argentina.
To remedy its sorry plight Pius IX had authorized [Archbishop]
Caesar Roncetti, his nuncio to Brazil's emperor, to open
negotiations with President John Baptist Gill, the first Paraguayan
statesman to take office who was more or less amenable after a
series of impossible ones. 12 At that time the whole of Paraguay
comprised but a single diocese defiantly administered by a
renegade priest who had slain the bishop. Negotiations were
progressing favorably when President Gill was himself assassinated
with, at least, the indirect conniving of the same priest. With the
president's death the nuncio's diplomatic mission came to an
abrupt end. Pius IX then asked Monsignor Di Pietro, apostolic
delegate to Argentina, to go to Paraguay and try to restore some
order to that desolate diocese. Warmly attached to the Salesians,
Monsignor Di Pietro wished to get them into Paraguay and so he
requested the Holy See's intervention. Leo XIII, equally
concerned for the welfare of so many souls as had been his
predecessor, instructed his secretary of state to take the matter up
with Don Bosco, who received the following letter just as he was
about to leave for Rome.
Very Reverend Father,
Rome, December 28, 1878
The sad spiritual desolation of Paraguay deeply grieved the fatherly
heart of the late Pope Pius IX. Shortly before going to his reward, he took
timely steps to remedy the situation there by providing an apostolic
delegate and some zealous priests to care for souls that were being lost for
lack of proper ministers. The joyful news that reached the Holy See made
it clear that the Lord blessed the initiative taken by our late lamented
predecessor and rendered fruitful the efforts of these evangelical laborers.
12Brief of Pope Pius IX, July 20, 1876 to President Gill, and the latter's reply from
Asuncfon, October 30, 1876. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
However, one serious problem remains: the scarcity of priests to meet the
people's ever rising needs and to safeguard the fruits already obtained.
The present Pontiff, animated by ardent concern for the welfare of the
whole Church, is anxious not to overlook any possible way to remedy this
situation. He has therefore asked me to inquire if you can help the diocese
of Paraguay and its apostolic delegate by sending missionaries from Italy
or from Buenos Aires, where they have already distinguished themselves
by their prudent zeal and apostolic vigor.
I look forward to learning from you whether and in what measure you
can respond to the desires of His Holiness, who graciously invites you to
share his fatherly concerns.
Obligingly yours,
~ Lawrence Cardinal Nina
Since every wish of the Pope was a command for Don Bosco, he
replied that he would put ten Salesians and ten Daughters of Mary,
Help of Christians at his disposal. He then wrote to Father
[Francis] Bodrato [Salesian provincial in South America] to ask
how many priests he could spare for Paraguay; the rest would
come from Turin. Bowing to this very grave sacrifice, with the
unanimous consent of his chapter Father Bodrato put three priests
at Don Bosco's disposal. On his part, Monsignor Di Pietro
immediately asked for a vicar general, a seminary rector, and a
parish priest for Villa Rica, the most important parish of the nation.
During the Easter season of 1879 he took Father [John] Allavena
with him so that he could devote himself especially to hearing
confessions. So pleased was he with Father Allavena that he
thought of appointing him vicar general, but seeing how slowly
things were moving and impatient of delays he turned to the
Lazarist Fathers, who promptly answered his request. And so, for
the time being, the Salesians did not cross into Paraguay.
Let us now glance at the fruitful endeavors of Don Bosco's sons
in Argentina and Uruguay. We have already noted that the site of
the grade school opened in Buenos Aires in April 1877 was but
temporary.13 New facilities were formally inaugurated in the city's
suburb of Almagro on September 1, 1878. On that day a thorny
problem of that teeming metropolis was solved. Though it boasted
of several flourishing schools for the sons of the wealthy class, there
13See p. 129. [·Editor]

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was none at all for the poor youngsters who swarmed in its bustling
streets and squares. The government had attempted to open a huge
trade school well staffed with managers, instructors and craftsmen,
but could not recruit selfless people willing to dedicate themselves
to such philanthropic work. For instance, an Englishman was hired
to initiate the whole enterprise, only to find that later he had to flee
the country after squandering four hundred thousand pesos. In
frustration the government ditched the whole project. The Salesians
then, with the cooperation of the St. Vincent de Paul Society, took
up the task with incomparably fewer means but with supreme
confidence in God, and succeeded.
Several different plans for adequate facilities and a sound
foundation for an arts and trade school had been drafted and
discarded. Finally, a citizens' committee called on Father Bodrato.
Eight years before, they had built a beautiful church dedicated to
St. Charles in the suburb of Almagro and were supporting a
chaplain, a sacristan, and an elementary school teacher, but they
never were really satisfied with the results. Desperate for friends
and burdened with debts, they asked the Salesians to run the
church. Initially Father Bodrato, judging the conditions too
burdensome, stalled for time, but when the archbishop intervened
and Dr. Carranza offered to purchase two adjacent lots, the
Salesians immediately started holding sacred services and began
building next to the church. Initially attendance was only a trickle,
but the people so warmed up to the Holy Week services that it soon
became impressive. The faithful felt so touched by their new priests
that they asked the archbishop to make their church a parish. Their
request was granted in July, and Father [Stephen] Bourlot14 was
named pastor. That same month Father Bodrato added a Latin
class to the elementary school being temporarily conducted on
rented premises to which the artisans had also moved. That Latin
class was the seedbed of several priestly vocations. Finally, in
August a group of novices was transferred there and a novitiate15
14Stephen Bourlot (1849-1910) first met Don Bosco in 1866 and stayed some time with
him at the Oratory. In 1871, on completing his theological studies in the Turin seminary, he
was ordained. Later he returned to Don Bosco, became a Salesian in 1876, and that same
year was assigned to Argentina. [Editor]
15See Vol. XII, pp. 193ff. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
was organized, as well as circumstances permitted, under the
supervision of Father Vespignani. 16
The cornerstone of the new school building was laid at the
beginning of March. Work progressed so rapidly that within six
months much of the building was habitable, and dedication
ceremonies were held on September 1. The artisans promptly
moved in from their temporary quarters and took possession of the
fairly well equipped new workshops for tailors, shoemakers,
bookbinders and carpenters. The printshop was as yet without
presses, but they were already on the way. The school, named
"Escuela de Artes y Oficios," was dedicated to Pope Pius IX, who
was still being mourned by Argentine Catholics.
The inaugural festivities stirred a great deal of genuine good will
in the press and among the public. The most prominent members of
the clergy and the laity, headed by the archbishop and by the
minister of education and worship, gladly attended. The press
coverage was the best to be had for the success of the new school.
Father Bodrato gave an up-to-date public financial report from the
work's start which earned him the reputation of a capable
administrator and unmistaken judge of his fellow citizens'
generosity. Although the fund-raising campaign had been low-
keyed, nearly a million pesos-some two hundred thousand lire-
were donated within a few months.
Other speakers addressed the gathering and, as is our custom, the
pupils entertained the audience between speeches with poetry and
music. Archbishop Aneyros closed the celebration with an
eloquent address,17 in the course of which he directly spoke to the
Salesians in these terms: "You, revered Salesians, have indeed
trained yourselves to self-sacrifice and excellence in a way that has
aroused everyone's admiration. Therefore I need to offer you
neither advice nor incentives. Rather, I must tender you my
16Father Joseph Vespignani came to the Oratory in 1876, three months after his priestly
ordination, to make Don Bosco's acquaintance. He remained there a year, became a
Salesian, and in 1877 was sent by Don Bosco to Argentina as novice master. In 1894 he was
appointed director and later provincial. In 1922 he was recalled to Turin as a member of the
superior chapter (now named superior council) and remained in office until his saintly death
in Turin on January 15, 1932. In 1948 his remains were brought to Buenos Aires and
entombed in San Carlos Church. As novice master, confessor, writer and founder of nineteen
Salesian houses he earned the admiration of all. [Editor]
17The Italian translation of the archbishop's speech was published in the November 1878
issue of the Salesian Bulletin. [Author]

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sincerest congratulations and genuine gratitude so richly deserved.
I pray God to continue to bless and grant increase to your religious
family as He did to Abraham, and, like him, may you stand
undaunted and unafraid in the midst of life's vicissitudes. May God
always protect you, your pupils, and your benefactors."
That auspicious day did not pass before God kindly responded to
the good archbishop's prayer. Father Vespignani was then
tormented by a rasping chest cough which kept him from speaking
and even threatened his life since he had just recently suffered a
debilitating relapse. Aware of the danger, the director, Father
Bodrato, was inspired to have him wear at the church services a
beautiful surplice once used by Pope Pius IX. Almost magically
Father Vespignani's serious ailment abruptly disappeared.
The school's October enrollment stood at a hundred and fifteen
boarders-sixty students and fifty-five artisans. Among the latter
was the school's first Patagonian Indian sponsored by the
archbishop himself. Father Vespignani carefully instructed him in
the faith and at baptism named him Vincent Diaz. The youngster
learned to read and write and was taught cobbling, eventually
becoming a teacher of his trade at our school in Patagones.
Matters were improving at "La Boca" too where the Salesian
school had a very full enrollment and where the state school board
had also authorized the Salesians to teach catechism in the city
schools of Bocca and Baracca. Far from Buenos Aires, a new
parish was established in 1878 at Ramello, near San Nicolas de los
Arroyos, and entrusted to the Salesians. Since a residence would
not be settled there, Father [Dominic] Tomatis commuted every
Saturday night from our school at San Nicolas, covering the
eighteen-mile stretch on horseback. 18
The renown of the Salesians and their achievements spread from
Argentina and Uruguay to other Latin American republics, stirring
a veritable rivalry among the bishops to obtain their services. Don
Bosco's uppermost concern, however, was to pull together the
already existing undertakings whose steady growth kept demanding
increased personnel. Wrote Father Bodrato: "Our activities here in
America are developing at practically breakneck speed. I shudder
to think of the personnel we shall need, and this is no idle fear: we
18Letter from Monsignor Espinosa to Father Cagliero, Buenos Aires, March 5, 1878.
Salesian Bulletin, May 1878. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
need more priests, teachers, craftsman and catechists if we are to
run so many houses. Just now we have not a single person
available. We are more than sixty here in our schools, houses, and
parishes but there is work for several hundred. Could you but send
us at least fifty healthy, virtuous, zealous missionaries right away,
how much good might we do, how many souls might we save, how
many Indians might we lead into the Lord's fold." 19 But where was
Don Bosco to find fifty missionaries? At that very time he was
trying to assemble a group of about twenty-five Salesians and
Daughters of Mary, Help of Christians for a fourth expedition.
Outfitting them no longer demanded sending circulars long
before their departure since the Salesian Bulletin and its vast, loyal
readership now sufficed to fill the need. The November issue
launched an appeal for money, textiles, clothing, and other needs.
Nor was it a voice crying in the wilderness, for heartwarming letters
such as the following often accompanied contributions. One
anonymous donor sent seventeen gold pieces with this explanation:
"I was saving these gold coins for a trip abroad, but now I want
them to be used for the Salesians who are going to America.
Father, pray that mine will be a successful journey into eternity."
From Borzonasca, near Chiavari, in the province of Genoa, a
family man honestly admitted after reading the Bulletin: "I was
touched and decided to steal a scudo20 from my savings for a large
family to help an enterprise as generous and holy as yours.
Therefore, dear Don Bosco, please accept my modest donation,
small as it is, which I offer with all my heart. Never fear when I
speak of 'stealing' a scudo from my family. I will restore it in a few
days by giving up something unnecessary." A canon from Tortona
sent four hundred lire with a note: "This is a very tiny token of my
all-pervading admiration and affection for the sons of St. Francis de
Sales. Thanks to you, the Salesians have become the new apostles
to the nations." Just days before leaving, one of the missionaries
had no overcoat and a package arrived for Don Bosco from Mazzo
di Valtellina, sent by a priest who, having no ready cash, donated a
brand new overcoat for a needy missionary. "I will keep wearing
my old one," the priest wrote, "for, to tell the truth, it is still
19Letter to Don Bosco, Buenos Aires, April 4, 1878, Salesian Bulletin, June 1878.
[Author]
20A silver coin used in Italy until the nineteenth century. [Editor]

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usable.'' The following letter, perhaps penned by Don Bosco to
Father Joseph Persi,21 testifies to a most generous sacrifice:
My dear Father Joseph:
November 25, 1878
There was something very providential about your letter. I have been
busy trying to get a ten-thousand-lire loan to outfit our missionaries and as
late as yesterday I made several fruitless inquiries. Then came your letter
informing me of your exact offer of ten thousand lire for our missions.
I accept it with gratitude, but only on condition that, should you ever
find yourself in need, you may request the annual interest as well as
whatever capital you consider you need.
As for your formally becoming a Salesian, I see no difficulties.
However, we will personally discuss the matter when we meet at either
Sampierdarena or Turin.
God bless you and repay you a hundredfold even in this life and grant
you your true reward in the life to come. Please let me know how your
generous contribution is to reach me.
Your grateful friend,
Fr. John Bosco
Not even on this occasion did Don Bosco forego requesting a
contribution from the Holy Father. Even a modest donation from
the Pope would clearly demonstrate that he supported the
Salesians' work, thus moving others to do likewise. Don Bosco was
in fact vastly pleased to be able to inform his Salesians and
cooperators that the Holy Father, notwithstanding the shortage of
resources caused by the seizure of Rome, was sending him a
donation of two thousand lire with his apostolic blessing.22
The end result was that fourteen Salesians and ten Daughters of
Mary, Help of Christians who were preparing to cross the ocean
lacked for nothing. Whatever was needed was delivered within
some two weeks.
21These words dictated four days later (November 29) for mailing to Father Persi seem to
refer to the same subject:" 'Every best gift ... is from above,' i.e., your good deed was fully
carried out. It pleases you; it pleases Our Lord even more. To expedite matters pick up the
money and bring it to Turin or let me know where to go or send for it. I am making use of a
secretary because I am having trouble with my eyes." Father Persi, an apostolic missionary,
took his private vows before Don Bosco, and turned over to the Oratory all the money he
received. He took up residence in our hospice at Sampierdarena. [Author]
22This paragraph is a condensation. [Editor]

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610
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The always moving farewell ceremony for the missionaries was
held on December 8, feast of the Immaculate Conception. Three
new features marked this ceremony: in Don Bosco's stead Father
Rua bade the missionaries farewell; the missionaries did not
directly set out for the railway station after the ceremony but
remained at the Oratory, from which they departed at intervals;
third, to save money, they omitted the trip to Rome. Moreover, a
few missionaries had to postpone their departure until their
ordination, which could be held only on three successive Sundays
or feast days. In his petition [for a dispensation] to the Holy See
Don Bosco had omitted the candidates' names, and this had
considerably delayed the reply.23
One of those leaving was the cleric Charles Peretto.24 "You will
work hard," Don Bosco said to him. Then, picking up an orange, he
gave it to him, saying: "Take it. You will remember this when you
will be in the land of oranges." When Peretto reached Uruguay and
saw no orange groves, he thought, I must be in the wrong place!
Later, on going to Brazil and seeing endless orange groves, he
exclaimed, "This is where I am supposed to be!" In fact, on Bishop
Lasagna's25 death, he became provincial of the houses in Brazil
and worked there for many years.
Don Bosco was at the Oratory during this farewell ceremony, but
he preferred to speak later. When the church had emptied and all
had a chance to regain their composure, postulants, novices, and
professed members-a total of nearly two hundred-assembled in
the Church of St. Francis de Sales, where fourteen new confreres,
some of them departing missionaries, took their vows in Don
Bosco's presence. Then he spoke. After first urging everyone to
231..etter from Attorney Leonori to Don Bosco, November 24 and December 12, 1878.
[Author]
24Peretto was born in Carignano near Turin on March 3, 1860. He made his first vows in Don
Bosco's presence on September 13, 1878 and shortly afterward left for Uruguay. On
January 20, 1883 he was ordained a priest. In 1895 he was appointed provincial in Brazil. After
six years in office he was appointed director in Portugal and in Brazil until his death on October
6, 1923. [Editor]
25Louis Lasagna first met Don Bosco in the summer of 1862 during one of the latter's outings
with the Oratory boys. In October Louis entered the Oratory. (See Vol. VII,pp. 164, 166, l 79f.)
He received the clerical garb in 1866, made his first vows in 1868, was ordained a priest in 1873,
and joined the second missionary expedition to South America in 1876. As director and
provincial, he achieved remarkable renown in education, social action, agriculture, priestly
vocations, and church construction or renovation. In 1893 he was consecrated bishop and
entrusted with the evangelization of the Moto Grosso Indian tribe in Brazil. He was killed in a
train wreck at Juiz de Fora, Brazil, on November 6, 1895. [Editor]

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thank God for the events of that day, he asked a Salesian to read a
telegram that had come from Cardinal Nina while Father Rua was
giving his talk to the missionaries. The telegram read: "The Holy
Father, pleased by so many missionaries going to Uruguay and
Argentina, cordially sends them the blessing they requested." Then
Don Bosco spoke, reminiscing about the Oratory's beginning on the
feast of the Immaculate Conception, Our Lady's care of him during
his visits to prisons, and the blessings of the first Oratory chapel
dedicated to St. Francis de Sales on the feast of the Immaculate
Conception while he was a chaplain at the Rifugio. He concluded
by leaving them two mementos: always observe the rule even when
most difficult; practice religious obedience in a spirit of truth and
sincerity.
The ten Daughters of Mary, Help of Christians assigned to
Buenos Aires and Montevideo left from Mornese on December 30,
although most members of that community had already moved to
their new motherhouse in Nizza Monferrato. On the evening of
their departure, Father Lemoyne, their director, gave a moving
farewell from the altar, comparing them to the ten virgins of the
Gospels, but stressing that in their case they were all wise. He gave
each a little image of St. Joseph with three souvenirs: "1. Prompt
obedience to God's will as manifested. 2. Cheerful resignation to
God's will. 3. Selfless indifference to all the rest." They were
headed by Sister Magdalene Martini, the first mother provincial in
both South America and the institute. They had begun their study
of Spanish in Turin, tutored by Father Cagliero, and they had
continued it at Mornese. At Sampierdarena they received the final
blessing from Don Bosco himself, who had arrived there that same
day. As he was about to bless them, one of them said to him,
"Father, bless us so that none of us will die on the voyage." "Have
no fear," Don Bosco replied after a momentary pause. "There will
be no mishap, but even if one of you should end up in the ocean
while on her way to the missions, she would be blessed in escaping
purgatory.''
The sisters embarked on the evening of January 2, 1879,
accompanied by Father [Charles] Cipriano, Father [Joseph]
Beauvoir, and a coadjutor brother. Deeply moved as he watched
them receding from sight, Don Bosco remarked, half seriously, half
facetiously, "From now on I shall have to bless our missionaries
two weeks before their departure!"

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
During the years of those first missionary expeditions, Patagonia
was a word which electrified the imagination of the Oratory's
young men. Their feelings were further enhanced and heightened by
a timely stage play written by Father Lemoyne. Many in those days
dreamed of adventure among the Indians of those far-off lands, and
some of those who asked for the South American missions
imagined that they would immediately venture among the Indian
tribes. However, before real contact could be made with the natives
of those forlorn lands, both time and personnel had to be ready for
them. Fathers Costamagna,26 Fagnano,27 and Lasagna undertook
extended missionary journeys from Buenos Aires, San Nicolas,
and Montevideo to remote settlements in those boundless lands
without ever laying eyes on any natives. Still, Don Bosco was
anxious to hasten the hour of redemption for so many souls
perishing in spiritual darkness. Bishop [James] Costamagna
declared: "Don Bosco wrote about Patagonia to Pope Pius IX, to
the president of Argentina, to Archbishop Aneyros of Buenos
Aires, to Father Bodrato, and also to me. Noting my sluggishness
in this vital matter, he wrote again and reproved me for my attitude
in these words, 'Neither Father Bodrato nor you understand me.
We must go into Patagonia. The Holy Father wants it; God wants
it. Bestir yourself, get in touch with the government, speak up, insist
that they open up a way for us to enter upon that mission."'
Acceding to Don Bosco's wishes, Archbishop Aneyros made
plans for his secretary, Monsignor Espinosa, to go to Carhue and
into Patagonia with two Salesians to try establishing a mission
among the natives. Father Bodrato, Sales.ian superior after Father
Cagliero's departure, willingly agreed and chose Father Cos-
tamagna and Father Rabagliati to go with the monsignor. On
March 7, 1878 they reached Campana on the banks of the Parana
26James Costamagna entered the Oratory in 1858 at the age oftwelve. He became a Salesian
in 1867 and was ordained in 1868. In 1877 he led the third group of missionaries to Argentina,
opened the first Salesian house in Talca, Chile that same year, and was consecrated bishop and
appointed first vicar apostolic of Mendez and Gualaguiza, Ecuador in 1895. He died at Bernal,
Argentina on September 9, 1921. [Editor]
27Joseph Fagnano came to the Oratory at the age of fifteen as a seminarian for the Asti
diocese. (See Vol. VI, pp. 433f.) Shortly afterward he returned home,joined the army and
served as an orderly at the Asti military hospital. After his discharge he returned to the
Oratory, took his first vows in 1864, and was ordained in 1868. In 1875 he took part in the
first missionary expedition to Patagonia and Tierra del Fuego (see Vol. XI, p. 349); years
later, the Holy See appointed him prefect apostolic of that area. He died in Santiago, Chile
on September 18, 1916. [Editor]

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River where they boarded the steamboat Santa Rosa for the trip to
Bahia Blanca, whence they would continue on to Carhue and
Patag6nes. Tracing their tour on a map was easy, but once the
journey began, they had to cope with unforeseen ill luck.
The first mishap occurred at San Pedro, not far from San Nicolas
de los Arroyos, when a ripping gale battered and nearly sank their
boat. Then, on leaving the Parana River and steaming into the La
Plata, they ran aground just in front of Martin Garcia Island. It took
the crew three days of herculean efforts to free the vessel, cross the
"Inferno" Channel between the island and the Uruguayan coast, and
move out into the Atlantic, heading toward the South Pole. It was a
most disastrous voyage. Whatever the poor passengers might have
read about frightful storms and the relentless buffeting of the sea, all
that and more they experienced under the formidable, unyielding
assaults of the pampero wind. The gale rode at its height for a night
and a day. By the time it abated a bit, they had been blown out upon
open billows, prey to towering waves, and drifting some one hundred
miles off the coast of Cape Corrientes without sails, gunwales, or
rudder.
Experienced seamen despaired of the hopeless situation. All
three priests, shut up in their cabin and floundering in water, heard
each other's confessions and invoked Mary, Help of Christians,
expecting from one moment to the next that the ship would dash
itself upon a reef or be broken asunder. Still, they kept encouraging
each other to offer their lives for the good of the future mission.
Their ordeal lasted several days and nights. On the night of
March 15, particularly, things were so bad that they commended
their souls to God.
By next morning the weather had broken: the sun was shining,
the sea was calm, and hope returned to their hearts. A fourth
emergency tiller, improvised from some beams, hung chained to the
stem and steered the battered Santa Rosa back to Buenos Aires.
Three days later they reached shore. On landing, they all-captain,
crewmen and passengers-recovering from the shock of their
ordeal, flocked to church with their families to chant a Te Deum,
even those who had proclaimed themselves unbelievers on calm
seas.
When the archbishop heard the details of this terrible tempest,
he thought immediately of Don Bosco and promptly wrote him this
beautiful letter:

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
My dear Father and friend,
Buenos Aires, May 20, 1878
This letter will reach you just one year after our meeting in Genoa,
Rome, and, particularly, Turin. I'll never forget those days. My all too
brief stay at the Oratory filled me with so much joy and edification that I
would again love to see and embrace all those good priests and dear boys.
Please do so for me.
Yesterday, after much heartbreaking uncertainty, I was finally thrilled
to see once more my secretary and your two Salesian priests, but I was
exceedingly grieved to hear that they had ridden out a most terrifying gale
that made it impossible for them to reach Patagonia. Indeed, it was only
by a very special grace that their lives were spared. Praised be Our Lord
who can derive great good even from this. Our missionaries can boast with
St. Paul: "I was shipwrecked three times" in their desire to save souls for
Our Lord. Yet, in spite of all we continue to labor with hope.
I greet you affectionately in Our Lord, you and all the Oratory
residents. May your forthcoming name day, which your boys will
enthusiastically celebrate on June 24, be a happy day for you.
• Frederick [Aneyros]
Archbishop of Buenos Aires
Father Costamagna was so exhausted that he waited another
twenty-four hours before sending Don Bosco a detailed account of
his trials. Don Bosco replied briefly, but paternally, to his long
letter as follows:
My dear Father Costamagna,
Turin, August 12, 1878
Your letter describing the storm at sea has been read all over the world.
Let us bless the Lord for having rescued us. It was a frightening
experience, but a sign also that you will achieve success. Your name and
that of Father Rabagliati have become famous in both Europe and
America, and you almost achieved that also in the Atlantic Ocean. Time
will tell what we shall have to do. Meanwhile we go on praying here.
Please give my heartfelt greetings to Father Rabagliati to whom I shall
write soon; also to Father Daniele, to Father Ghisalbertis from whom I
expect a letter, to the clerics John and Peter Botta, and to Father Cassinis,
from whom I am also awaiting word.
If you have a chance to speak with the pastor of Our Lady of Mercy
Church and with other confreres, greet them all affectionately in Our Lord

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for me. Tell them that I pray every day for them all, and that I also ask
their prayers for me. I look forward to seeing all of them in heaven. Woe
betide the one who doesn't show up!
Your brother was here with his son, who will certainly become a
Salesian. They are both well.
Goodbye, my dear son. Take heart. Let us work here on earth; we shall
enjoy eternal happiness in heaven. God bless you!
Your affectionate friend in Jesus Christ,
Fr. John Bosco
It was generally believed that Our Lady had saved them. Hence
Father Costamagna's long letter appeared in the May issue of
Letture Cattoliche among some fifty favors attributed to Mary,
Help of Christians.28 The letter began as follows: "Cheers to Mary,
Help of Christians! Everlasting cheers! My dear Don Bosco, recall
to mind the story of the prophet Jonah. Tossed into the sea, he
survived three days in the belly of a whale which miraculously
spewed him safely ashore. This is also the story of your Salesians.
Yes, our adventures are pretty much like Jonah's, but praised be
forever Mary, Help of Christians!"
The devil might have thought he definitively had the upper hand,
but the real match was simply being postponed.
28Giovanni Battista Lemoyne, L 'Arca dell'Alleanza [The Ark of the Covenant],
Tipografia San Vincenzo de' Paoli, Sampierdarena, 1879, p. 112. It also appeared in the
Salesian Bulletin for July 1878. [Author]

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CHAPTER 26
Miscellaneous Confidential Matters
Regarding Don Bosco in 1878
IN these final pages we shall bring together scattered
items for which we had no suitable place in previous chapters. We
call them "confidential matters" because they include statements
Don Bosco made while conversing in the intimacy of his religious
family, either with individuals or with the entire community, very
personal letters, and details concerning more intimate associations
with others and his soul's communion with God.
1. CONFERENCE ON CHASTITY
We begin with a pleasant talk on chastity, the last which Father
Barberis has preserved for us in its entirety. It was given in the
Church of St. Francis de Sales to all the Oratory confreres, novices
and aspirants on the feast of the Ascension after the religious
profession of five Salesians. This ceremony was usually preceded
by a brief spiritual reading from the Imitation of Christ. "How
much good Don Bosco's talks do on these occasions," the chronicle
notes, "and how they kindle religious fervor! Vacillating postulants
make firm decisions, doubtful and lukewarm novices request
permission to take vows, lax confreres regain their fervor and
rejoice to see their ranks increase." Don Bosco spoke as follows:
My dear sons, I have long been very anxious to speak to the Oratory
boys and especially to the members of our Congregation, all gathered
together, because it has been ages since I had a chance to do so. True, on
616

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617
returning home, I got to talk privately with some of you at length, but this
is the first time I have had the pleasure of seeing you all together. How
happy I have been this evening as several ofyou consecrated yourselves to
God by final vows. By this profession we bid the world farewell with its
pleasures and allurements so as to merit the Lord's promise to us of a
hundredfold in heaven. Today, the feast of the Ascension of Our Lord
Jesus Christ, I would have liked to talk to you about detachment from
things of this world-a topic quite in tune with today's celebration. Jesus
Christ, ascending into heaven, told us: "I go to prepare a kingdom for
you." Ifwe have a kingdom waiting for us in heaven, how little should we
value the things of this world! What a comfort it is for each ofus to say: "I
have a place waiting for me in heaven!" If all Christians can say this, how
much more we religious, since we are or soon will be consecrated in a
special way to His divine service. Yes, my sons, yours shall be the eternal
kingdom you seek. So be brave and raise your hearts today from the things
of earth to heaven. !bi nostra fixa sint corda, ubi vera sunt gaudia. Let
our hearts be where true joys abound. Let them be freed from and
untainted by earthly things; let them be set upon heaven.
As I have said, today's feast offers us a marvelous theme, but because of
its vastness, I will treat of something more simple, easier to understand
and more practical. Since several of you have now taken vows, I think it
fitting to talk about certain things that will make it easier to keep those
vows. What I will say applies to all: to those who made their vows some
time ago or tonight or will take them later on. We will choose for our
teacher that great saint whose feast we kept a few days ago, St. Philip
Neri. When asked what he considered the main virtue of a religious, one
that would link all the others, he answered: "Chastity. If preserved, it will
preserve all the other virtues; if lost, all will be lost. This virtue enables a
religious to attain his goal of total consecration to God.''
But how is chastity to be kept? St. Philip used to suggest five ways: three
negative, two positive. Let me comment briefly on them now.
1. First, St. Philip tells us: "Avoid bad companions." What? Should I
caution you to avoid bad company in the Oratory? Do we have bad
companions in our midst? I don't even want to think of the possibility. Yet
let's be realistic. A bad companion is one who in any way might lead us
into sin. It happens often enough that even a person who is not bad at heart
may become an occasion of sin to others, and so he also becomes a
dangerous companion. We often see particular friendships, warm
attachments, harmless in themselves in that no kind of sinful action takes
place. Yet, one of the two friends, if not evil, is at least somewhat morally
lax and soon neither wants to break off their friendship. Then it becomes
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
less often, their devotion is cooling down, they are more slipshod in their
work, more negligent of certain house rules, converse a lot more freely
together. Little by little, even a good boy, by too frequently associating
with another, will find that his friend has become a stumbling block for
him, and though both are good, one becomes a bad influence upon the
other. Unless the superiors do something, both friends may be lost. These
special friendships and close attachments are very harmful, even if only as
violations of obedience-sufficient reason to say they can't be good.
Disobedience, you know, robs us of God's special grace and hence these
relationships become gradually harmful.
Some may try to excuse themselves by saying, "There are no bad
companions in our house!" But I counter that there may very well be. We
learn from the past. Satan has his helpers everywhere. Often enough
things may go along great for a long time. Then suddenly, after havoc has
been raised in the flock, we learn that this person or that was a ravenous
wolf. Through the years we have known some boys who were outwardly
very good and now only God knows what they are like. This tells us that
either they were not really good, or, if they were, that someone little by
little caused their downfall. Thanks to God's particular grace, such cases
are few, but real. "They are all good!" you may still say, but it is
experience, not the heart, which must guide us in these matters.
Experience tells us that even the apostles had a Judas and that even the
holiest ofreligious orders are tainted by dross. Suppose there were a Judas
among us? Well, then, shun evil company, and associate with those who
gladly visit the Blessed Sacrament and encourage us to do good. In all
charity let us treat all our companions with equal concern, but let's avoid
fault-finders, those who try to wriggle out of prayer and are exclusive in
their friendship.
With such precautions it will become most difficult, not to say
impossible, for the devil to rob us of chastity. But what a chuckle he'd have
if we were to fall into his clutches. "You said goodbye to the world," he'd
mock us. "You renounced me and all my enticements. Now look at
yourself. You wanted to wage war on me, and, with all your resolve, you
fell into the trap, and I hardly tried to get you."
2. St. Philip Neri's second suggestion to preserve chastity-no less
important than avoiding bad companions-is to shun idleness. "Sloth and
chastity don't go together," he said. As a vice, sloth has many vicious
companions. Those who shun work are lazy; so are the daydreamers and
those who sleep excessively. When we see slothful boys, we have reason
to fear for them: their virtue is in peril. Some waste time in the study hall
staring at the ceiling, yawning in the classroom, lounging in church and at
prayer, dozing during sermons, sighing for the end of the service or study
periods. Sometimes, indeed, the same boys do not care for recreation.

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619
If you don't keep busy, the devil will. The enemy of our souls is always
on the prowl, seeking to harm us. When he spots an idle person, he
instantly puts his plans into action. Your mind may be idle, lost in reverie,
and the devil instantly stirs up images of what you once saw, heard, read
or experienced. Will you remain idle? The images will firmly settle in your
mind, hold you captive and make you fall into sin. Even more hazardous is
it to indulge in unnecessary rest, especially if it is during the day. I find an
afternoon nap most dangerous, for it is precisely then that the noonday
devil, as Scripture calls him, steals into even the most innocent soul. Poor
King David learned that. This is a moment when the soul is most off-guard
and the well-fed body is a choice prey. That is when the devil takes over
our imagination, our mind, our will, and then we may well deplore a tragic
fall from grace.
So let us keep very occupied. That means not only reading and studying,
but singing, laughing and playing. For heaven's sake, let the devil find us
always busy because "idleness teaches all sorts of mischief." [Sir. 33, 28]
Let us work with all our strength in the Lord's vineyard, helping one
another, encouraging each other in God's service with holy enthusiasm.
Let us earnestly steel ourselves to promote His glory, zealously seeking
every means and sacrificing our all for the salvation of souls; the devil,
then finding us ever busy, will be powerless to harm us. Let us keep busy
even during recreation and, if it is our duty, let us watch our pupils, leading
them in their games and keeping them together in the playground. Even if
it is not your task, do your share too, and let recreation time really give
you an uplift to dispel gloom, worries, and disturbing and dangerous
thoughts.
"But I feel tired!" Well, bear it and try not to overtire or strain yourself
and fall sick. But, apart from that, keep working so that you may safeguard
the loveliest of virtues.
3. Don't baby your body. I do not mean that we are to deny our body
what it needs, but that we are not to cater to its desires. St. Peter cautions:
"Be sober, be watchful" [that is, sparing in the use of food and drink]. We
are to put the "sober" before the "watchful," or even before the "strong in
faith," for we cannot keep watch unless we are sober, nor can we be strong
in faith or conquer him who, "like a roaring lion, goes about seeking
someone to devour" [l Pet. 5, 7-8]. Only the sober can be alert and strong
to overcome the devil. Chronic complainers at table flout such counsel.
For them the bread is never baked enough nor the soup sufficiently well
seasoned, the wine is watered down, the main course unappetizing, the
meat too lean or too fat, too tough or too stringy, the cheese tasteless, the
milk all water, and so forth and so on. When you yearn for a tasty tidbit or
on occasion go out of your way to get it, or, worse yet, when you hoard
beverages and delicacies to please your palate, you are babying the flesh.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Avoid that! Eat whatever is served at table, tasty or not. without
complaining, except when it is really harmful to your health. If a serving is
not to our taste, let us make do with whatever else is served; let us make an
act of self-denial for God's love. If the soup is watery, add bread; if it's
salty, add water; if more salt is needed, it's on the table. And if we do not
like a dish, let us eat it just the same as a sacrifice pleasing to the Lord.
Thus we shall heed the apostle's "be sober" and our flesh will be under
control.
Why should we baby this body of ours? The Holy Spirit says: "A
perishable body presses down the soul" [Wis. 9 15]. A saintly spiritual
director once said that the body is to help the soul in doing good and is to
serve it, for the soul is the mistress of the body. The body must be looked
upon as a beast of burden for its mistress, the soul. Woe to the soul that
gives the body too much free rein. When the body is overfed it enslaves the
soul. Then the body is no longer a help, but a burden. This is a monstrous
error we must not fall into. Let body and soul keep the place God has
assigned to each.
We are to be on our guard against excessive food and especially
excessive drink. Many young men, models of holiness, lost their vocation
because they neglected these things and now are a stumbling block to
others. In conclusion, let us not pamper our miserable bodies; let us keep
them in check, lest they rebel. Then we shall live tranquil and happy in
God's peace. These are three negative ways of safeguarding chastity; by
avoiding them we are freed of the danger of falling into certain sins.
St. Philip Neri also recommended two positive means which can settle
this cherished virtue upon a solid foundation: prayer and the sacraments.
4. As for prayer, I am speaking of prayer in general-both mental and
vocal, short invocations, sermons and spiritual reading. One who prays
will surely overcome every temptation, regardless of how powerful or
insistent; contrariwise, one who omits prayer is in imminent danger of
falling. Love prayer! It is a weapon that we must always hold at the ready
when danger draws nigh. Particularly pray when you go to bed at night, for
this is a very perilous time for this lovely virtue. When we cannot promptly
fall asleep, the devil stirs up evil thoughts and recalls to our minds things
we have seen, heard or done during the day. A good start to ensure our
immunity from the snares of the nocturnal demon is to observe the night
silence after evening prayers and not to keep walking along our porticoes
or in the playground. If you cannot fall asleep, pray. Priests can recite
some of the breviary's beautiful prayers: "Protect us, Lord, as we stay
awake, watch over us as we sleep; that awake, we may keep watch with
Christ, and asleep, rest in His peace ... Visit this dwelling, we beseech
You, 0 Lord, and keep far from it the devil's snares." They can also recite
the Miserere, the De profundis, or Our Lady's litany. Thus we shall fall

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asleep in the Lord while in prayer. And if we are fortunate enough to fall
asleep immediately, let us first arm ourselves with the Sign of the Cross.
If you awaken during the night, pray, and kiss your crucifix or medal of
Mary, Help of Christians, which I urge you to wear about your neck. It is a
fact that he who prays at these times overcomes temptation, while one who
does not falls into sin. I believe that each of us can say of himself: As long
as I prayed, I did not fall, but as soon as I stopped praying, I started to go
astray. Let us make our own the prayer of Joseph, called the "Chaste,"
when Phutiphar's wife tried to lure him into sin: "How can I commit this
sin in the presence of my God?" We know that God sees us. How could
we dare commit such a grave sin in His sight? Joseph knew very well the
serious consequences of his refusal-imprisonment and probable death
because that powerful, wicked woman would most shamefully calumniate
him. Still, the thought of God's presence, His seeing all that is done, would
not let him stray from the path of virtue. Yes, let us say this prayer and
often recall this thought to mind; the desire to sin will then leave us. Let us
also remember that we are God's creatures, made in His image, servants
of the Lord, who sees all we do and all we think, that we are Catholics and
avowed disciples of Jesus Christ, that our bodies have been made holy by
the sacraments, that we are religious, more closely bound to the Lord as
His ministers and therefore consecrated to His holy and immaculate
service which demands holiness. Let us remember that God is our Judge,
and in temptation let us say: "How dare I displease God, who has always
been so good to me and who will be my judge?"
Sooner than offend God, we must be ready to sacrifice anything, even
things permitted. I especially recommend kissing the medal of Mary, Help
of Christians and saying Maria, Auxilium Christianorum, ora pro nobis,
an invocation found to be helpful and effective at all times. Extraordinary
results occur when we put our trust in Mary, Help of Christians. You may
also be sure that if She helps everyone, She cares for us with a very special
love as Her favorite sons. If we call upon Her, She will never fail to come
to our aid.
5. Lastly, I urge reception of the sacraments. I need not dwell on this
since our rule already calls for it. I merely recommend that you receive
Communion very often, and always devoutly and attentively. However, I
do have something to say about confession. We know if a tree is good or
bad by its fruit. It's the same with our confessions. Some people keep
confessing the same faults. Does this mean that since those confessions
did not bear good fruit they were bad? Well, if there is really no
improvement after confession, there is grave reason to fear that the
confession was not good, or at least null. Either there was no good resolve
or it was not kept. Confession sometimes seems to be a pure formality, a
way of mocking God.

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I very strongly recommend to each of you to be sincerely sorry for your
sins when you go to confession, and, from time to time, to look back upon
the fruits you have derived from your past confessions. Let us make firm,
lasting resolutions. Let us here and now seriously make up our minds to be
moderate in food, drink and recreation; to end complaining; to restrain our
talk; to speak always of useful things; to strive for greater devotion in
church, more attention to study, better punctuality in rising each morning.
We are to check our eyes both here at the Oratory and especially outside;
we are to mortify our sense of taste; in a word, we must make some effort
toward a real improvement in our conduct. The alternative is that we shall
keep repeating our sins, and since "he who spurns little things will fall by
little and little," we shall certainly risk the very real danger of damnation,
being by nature drawn strongly to evil. Without genuine efforts, our virtues
will die away; we shall lose heart, grow cold in prayer, and become dull to
the horror of sin.
Now look at the other side of the picture. Whoever, moment by
moment, takes advantage of God's graces will advance in virtue step by
step, almost unaware, and grow "from strength to strength until he shall
see the God of gods in Sion" [Ps. 83, 8]. Remember too the words of St.
Gregory the Great, valid for all but especially for religious: "Not to go
forward is to go backward." We cannot be satisfied merely with our
routine practices of piety, no matter how well we do them, but we should
pray frequently through the day to God and to the Blessed Virgin Mary.
Let us call on Her with the invocation "Mary, Help of Christians, pray for
us"-an extremely effective prayer in countless cases. This way, too, we
shall keep the virtue of chastity, mother of all virtues, the angelic virtue.
But enough. This evening I wanted to open my heart to you. I am very
happy with the way our Congregation is moving along. I am pleased with
the professed Salesians, the clerics and novices. There are some
exceptions, but they are few, and I have high hopes that such minor
problems will be resolved. We have good news from all our houses in
South America, France and various parts of Italy. We are being called
upon everywhere to open new houses; in quite a few places houses are set
up and ready for us. The harvest awaiting us is most abundant. We can see
that God is blessing our undertakings. Let's go onward with good will. If
God is with us, who can be against us? Let us be steadfast in our
commitment to save many souls. Doing this we will most certainly be
saving our own. So the Church Fathers tell us: "By saving a soul, you
assured the salvation of your own." Many souls await our care in lands
both far and near. The call now comes to us from the natives of several
places in Patagonia, where we have been so anxious to go. They ask us to
bring them the faith of Jesus Christ. Our own houses are waiting for us, but
we need the personnel.

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Yes, God is blessing us. May He bless us ever more. The Blessed Virgin
Mary will never fail to do Her share. Let us bravely live up to such
supernatural help. Let us encourage one another in doing good. Then we
shall certainly attain that eternal happiness which must be our one
unwavering goal, the reward of all our labors.
We have often seen in his "Good Nights" and talks to the
Oratory residents how Don Bosco used to expound upon the
Congregation's progress, underscoring the warm acclaim it
received everywhere and the praises heaped upon it in so many
places by persons in high positions. We can still feel the vibrant
satisfaction which fired his words as he ran through the names of
houses which had been opened or were about to be opened, the
projects going on overseas and the detailed reports of his papal
audiences. Don Bosco was not a man who loved to hear himself
speak. When he spoke, he had a good purpose. In these instances
his vibrant words were calculated to strengthen the bonds of esteem
and love which bound his listeners to the Congregation, so that
those who had joined it might love it and those who were thinking in
their hearts to enter might be encouraged. Truly indeed, such talks
kindled his listeners with an enthusiasm which made them love not
only Don Bosco, but the Oratory, the Salesians and the good they
were doing in various parts of the world. Their enthusiasm,
radiating far and wide outside the Oratory, created an environment
so well disposed toward the Congregation as to multiply its friends
and benefactors.
While chastity was a favorite theme of Don Bosco when
speaking to the Salesians, there was another topic which gave him
ample material for his "Good Nights" to the boys, for his private
talks with persons he thought suited to the priestly or religious life,
and for his spiritual counsels to the novices, who often needed to be
cautioned against the devil's deceits and the world's allurements.
This theme was [priestly] vocation.
2. VOCATION
On June 18, Don Bosco gave the boys a "Good Night." Their
retreat hadjust closed and he dwelt on one aspect of vocation which
he often talked about: money or financial aid to one's family was

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not to be a factor in deciding on a priestly vocation. He also spoke
clearly of priestly chastity.
What shall I tell you tonight? Well, I can say that I am happy to be with
you, but this is not all. I have something else that I must talk to you about
quite clearly.
We have already observed and we shall observe solemn feast days, like
Our Lady of Consolation, St. Aloysius ("St. John too!" the boys
prompted him), St. John, St. Peter and others as well before the end of the
school year. One very, very important task before you is to decide on your
vocation. Some of you may already have given it thought and week by
week have been getting closer to a firm decision. Every year I have made
myself available to those who want to talk with me about their vocation,
and this year too I will gladly see any of the upperclassmen and all others
who wish to talk about their vocation. Come to my room on Sundays or
feast days after vespers.
But this evening let me give you a few general pointers. If you feel that
you are being called to the priesthood, it is most important to choose
whether it is better to be a priest in the world or in a religious order.
Anyone who seeks the priesthood must be inspired by a lofty and holy
goal, the salvation of his own soul.
How about helping one's family? Helping your family is a sacred duty.
You may become a shopkeeper, shoemaker or whatever else you like to
support your family and others or you may spend your money as you wish.
But can't a priest give alms to his family when they need it as he might to
anyone else? Yes, of course, but not to the point of making them wealthy
or raising their social position. The objections put forward here are always
the same: "I know many priests who are well off, who own farms, made a
lot of money and enriched their families, and so on. Did they all do
wrong?''
I am not here to judge anyone. I will only say what Jesus proclaimed by
word and example and what Holy Church specifies in its laws. St. Paul
[writing to Timothy] said expressly that he who would give himself to
God's service must take no part in temporal matters. In fact, he does not
merely say "take no part" but non implicet se, that is, let him not become
entangled in worldly affairs. These words are clear. One Church Father
adds that a priest's possessions belong to the poor, and, regardless of what
others say, they are not his to keep. He is working for God, and it is God
who gives him what he needs to do his work. Hence, whatever may come
to him in his work belongs to God, and therefore to God's poor. A priest
must have no other concern than the care of souls and their eternal
salvation. One who becomes a priest must have this goal in mind.

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Let me say too that one who feels no call to the priestly life should not
even toy with the idea; becoming a priest would do him no good. One who
feels he cannot keep the virtue of chastity is not made for the priesthood.
He can follow any other career. As a priest he would only hurt himself and
others.
I say these things now so that you may have time to think about them
and then make a decision beneficial to your soul.
Don Bosco's thoughts on vocation are also made evident by
some incidents of this particular year. After the Lanzo spiritual
retreat, several diocesan seminarians who wanted to become
Salesians had been accepted at the Oratory along with a few boys
from our boarding schools who had arrived late at the retreat but
wanted to join the Congregation. In the November 4 chapter
meeting which considered their applications, Father Cagliero took
the opportunity to express this thought: "Our Congregation is not
made for people who wish to reform their past; such persons may
enter a contemplative order. We are to welcome those who are
ready to plunge into the midst of the world and work for the welfare
of souls." Don Bosco listened and approved.
At that same meeting it became also clear that Don Bosco
always fostered vocations for the diocesan priesthood. The Oratory
then had two seminarians from Mantua who asked if they could
attend philosophy classes in civilian garb. Since the Oratory had no
category of students into which they could fit, the superiors
hesitated to keep them. Don Bosco, however, wanted to help out
the diocese of Mantua, which was then in grave difficulties; Bishop
Peter Rota, the ordinary, was being harassed and locked out of his
own episcopal residence, his seminary was closed and the
seminarians were dispersed. Helping him would be helping the
Church, and so Don Bosco insisted that a way be found to keep
both young men at the Oratory, despite the awkwardness of the
situation. His wish was followed.
A third problem-a thorny one which had never really been
tackled because the tendency then was to let it lie-was also on the
agenda. The Oratory always had some clerics whose vocation was
shaky and whose conduct was at best mediocre, and yet they were
easily tolerated. When only a few are involved, errant conduct
stands out prominently, and so those concerned feel more
restrained. Besides, until now Don Bosco had had more time to

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look after his young clerics, correcting those who needed it and
straightening out their thinking. At this meeting, however, the
superiors proposed, and Don Bosco agreed, to dismiss such clerics
and be rid of them before they induced laxity among the others
through their example. It was a painful decision for the chapter, but
it had to be made, and all agreed.
Just as Don Bosco was unyielding in matters of moral conduct,
so was he overgenerous in financial situations. Attilio Vercellini, a
festive oratory lad who had become a boarder, stayed at the
Oratory for two and a half years, until his father, unable to pay the
boy's fees, took him back home. He completed his schooling at the
Ginnasio Cavour, but he had no way of going any further, nor could
he find a job. Father Barberis, who had known him at the festive
oratory and had kept in touch with him, seeing that the young man
had the makings of a priest, suggested that he write and ask Don
Bosco to enroll him among his clerics. A firm believer in St. Paul's
"Test everything; retain what is good," Don Bosco replied, "Come
to confession tomorrow and I'll let you know if you have a vocation
for the priesthood." The young man went, made his confession, and
was ordered to don the cassock. Though pleased with the counsel,
he informed Don Bosco that his family could not pay for his
support, nor could they ever settle his outstanding debt. Don Bosco
immediately accepted him without any payment, merely asking him
to bring his personal wardrobe. His parents, however, sent him
back to Don Bosco empty-handed, without even his books. Don
Bosco took no heed of that. Father Barberis commented: "This
story is true of two-thirds of our clerics."
On the other hand, there were sons of rich and even noble
families who sought to join the Salesian Congregation. Here we
shall just say that Don Bosco's concern for religious and priestly
vocations was a weighty factor in his decision to keep the Valsalice
College open despite difficulties. On December 27, he told the
superior chapter, ''I have no special desire to run a boarding school
for sons of wealthy families. I have kept the Valsalice College open
until now because at present there is not a single boarding school in
Italy for young men of good social standing where parents can
confidently send their sons, knowing that their moral principles will
be safeguarded. Furthermore, there is no college which nurtures
vocations." To support his decision, he named five boys from

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Valsalice who were now clerics either in the diocesan seminary or
at the Oratory. "These are the only reasons why we have kept the
college open," he concluded, "and they are the only reasons which
should guide us in all our decisions."
The minutes of that day's superior chapter meeting named
several seminarians who were at the Oratory waiting to know
whether they had been admitted to the novitiate. The chapter was
inclined to be rather severe in these cases since there was no way of
requiring of them a special probationary period apart from their
companions. Don Bosco intervened with two remarks. "It would be
desirable," he said, "to be stricter in admitting clerics and priests
into the Congregation, but I wish to make two observations. First,
we should follow St. Paul's counsel: test everything and retain only
the good; therefore, let us be lenient in admitting candidates.
Second, these candidates are to be admitted only after we have
secured reliable information about them."
On December 13, to Father Barberis and others clustering about
him after dinner, he humorously narrated this dream concerning
vocations.
I seemed to be at Becchi standing before my home when someone
approached me carrying a pretty little basket. Peering within, I saw some
tiny, featherless baby doves. Moments later I saw them covered with a
light down, three of them so dark that they seemed to be crows. I was
puzzled. There must be some magic here, I thought, and looked about as if
expecting to see a magician. Then I realized that the doves had flown off
and were disappearing in the distanc~. Suddenly someone standing by me
raised a gun, took aim, and fired. Two doves fell and a third one got away.
Dashing to where they had fallen, I picked them up and, grieving for their
death, stroked them gently in my hands. "Poor little things," I sighed. All
of a sudden, as I was gazing upon them, I know not how, they turned into
two clerics. Thoroughly frightened now, I looked around expecting to find
a sorcerer. Someone touched me on the arm. I am not sure if it was the
assistant parish priest of Buttigliera or of Castelnuovo. "Do you
understand this?" he asked me. "Two out of three. Tell that to Father
Barberis." There were more than three doves in the basket, but I was not
concerned with the others. Then my dream ended. I meant to tell you
before, but it always escaped me when you were around, and I would
remember only after you were gone. And now let me explain it to you and
your friends.

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Among the listeners were Monsignor [Andrew] Scotton, Father
Anthony Fusconi of Bologna, and Count Cays, who freely
exchanged comments. Don Bosco's conclusion was: "The basket
with many baby doves represents the Oratory. The number of those
in the basket, that is, in the Oratory who become clerics is two out
of every three. Have no illusions about this: all are good prospects,
but as the result of illness, death, family influence, or loss of
vocation, there are always defections, so that two-thirds reaching
the priesthood is a good percentage."
A loss then deeply felt by the Congregation, but not really to be
termed a loss, was the leaving of Father Louis Guanella.
3. FATHER GUANELLA
We have met Father Guanella several times in these Memoirs.
Most recently we left him as director of the Salesian house at
Trinita of Mondovi. Even before his first triennial vows expired, he
was having second thoughts about continuing in the Congregation.
A plan of founding a diocesan institute for effectively helping
society's derelicts was gradually taking firmer shape in his mind.
As long as the plan remained vague, he acted like one troubled by
some hidden urge which, for all he knew, might be heaven-sent or
earthly, and so he sought the counsel of wise people, while doing
his best to live a saintly life in close union with God. With the
passage of time, his inner struggle became more pronounced, and
he made no effort to hide his aspiration from Don Bosco. After one
such baring of conscience, our saintly father wrote to him:
My dear Father Louis,
Turin, June 2, 1878
If you allow yourself to be carried away by the thoughts which daily run
through your mind, you will find it hard to discern God's will. Non in
commotione Dominus [The Lord is not in the whirlwind-3 Kgs. 19, 11 ].
Anyone who is bound by religious vows must relinquish all counselors
and all endeavors which are alien to the substance of his vows and have
not been approved by his superior, if he is to take his vocation seriously.
Otherwise, there would be as many congregations as there are individuals,
and religious bonds would not only be ineffectual but sometimes even
harmful.

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Therefore do not speak, wn'te or busy yourself with any other matter
until your triennial vows expire. During this time talk to Jesus Crucified;
ask Him to let you know what will bring you the highest satisfaction at the
moment of death.
This is the only way to avoid going astray and nullify the many graces
God has given and still has in store for us.
My dear Father Louis, help me to save souls. Europe and America are
crying out for evangelical workers. Do not forsake me in the midst of
battle, but rather fight like a good soldier and your crown of glory will be
assured.
Father Defendente Monti is in Nice; he seems very happy there. He is
anxious to go to Patagonia, and his wish will be granted.
God bless you and all our confreres. Pray for me. Always in Jesus
Christ,
Your most affectionate friend,
Fr. John Bosco
When the Holy See invited Don Bosco to prepare a few
Salesians for the Republic of Santo Domingo, he looked to Father
Guanella as the man to whom he might entrust this difficult
mission, and so he gently broached the subject to him:
My dear Father Louis,
Turin, July 15, 1878
I have received your greetings for St. John's day, as well as your most
recent news of our dear confreres at Trinita.
I thank you and, through you, all my beloved Salesians who are with
you. I am happy with them. Encourage them to be faithful to their resolves
and to help Don Bosco in the arduous task Providence has entrusted to
him.
In this connection, I want you to know that the Holy Father has ordered
that an expedition of missionaries for Santo Domingo be organized this
year to assume charge of both the major and the minor seminary, the
cathedral and the university. Do you think, my dear Father Louis, that
you can be part of this expedition and share in this new endeavor? The
language needed is Spanish.
I believe that this is a godsend for you. I pray and ask you to pray for
this purpose.
God bless you, your efforts and your confreres. Pray for me. In Jesus
Christ,
Your most affectionate friend,
Fr. John Bosco

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Good Father Guanella had now come to the crossroads: his
superior's will was fairly clear on the one hand, but on the other he
heard a commanding, though as yet undefined voice, which seemed
to brook no delay. Later he wrote in a personal memorandum:
"That letter was, and still is, a painful thorn in my heart. Still, I felt
that I could and had to do something to benefit my own diocese.
Now I am more firmly convinced indeed that such was my duty and
that I was being called back there." What reply he made to Don
Bosco we do not know. All we have is another letter from Don
Bosco to him:
St. Ann's Villa, July 27, 1878
My dear Father Louis,
I received your letter and composition book. It's indeed ready for the
press, but it will take some time before work can commence on them since
there is a backlog for the presses. As to your own position, do not forget
the saying: one who is well off should not budge, neither should one who is
doing well seek to do better.
Many have deceived themselves by neglecting this maxim, and while
seeking to do better, they could not even do good, for, as another saying
goes, "The better is the enemy of the good."
I talk now wearing my heart on my sleeve, because I wish you well and
seek your happiness in both this world and the beatitude to come.
My best wishes and encouragement to our dear confreres there. Tell
them to pray for me. Always in Jesus Christ,
Your most affectionate friend,
Fr. John Bosco
The "composition books" Don Bosco mentioned in his letter
were a manuscript. Briefly, Bishop Frapolla of F oggia, who had
resided until 1860 in the seminary of Como, Father Guanella's
home diocese, died in Rome during the Vatican Council, leaving
several unpublished works. Among them was a translation of the
psalms, with philological, historical, hermeneutic and literary
notes, intended for publication as a self-contained manual of study
and prayer. At the request of the deceased prelate's heirs, Father
Guanella edited the manuscript and asked Don Bosco to print it at
the Oratory press. After a careful reading, Don Bosco felt that the
times were too frivolous for the appreciation of so serious a work
and that sales would be meager. Regretfully he decided that he

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could not consider publishing it at his own expense; neither could
he find a publisher for it.
Father Guanella returned to Como, where he underwent painful
vicissitudes until the bishop appointed him director of the Little
House of Divine Providence when its founder died in 1881. The
work which he then succeeded in founding in the face of bitter
opposition has won him a well-known position in Church history.1
We shall conclude our short account of Father Guanella with the
words which he wrote in 1891 to Don Bosco's first successor
[Father Michael Rua]: "Father Louis Guanella affirms his very
strong attachment to Don Bosco. Without doubt, leaving Don
Bosco brought him as much pain as when his beloved parents died
in his embrace at brief intervals from each other." We would like to
add two observations of our own. In his own mysterious way God
set the stage for Father Guanella to serve his religious
apprenticeship in the apostolate of charity, which was later to stand
him in such good stead, at the school of Don Bosco. However, God
did not grant Don Bosco that extraordinary vision which would
have allowed him to sense the mission to which He was summoning
His loyal servant.
4. THE CLERICS
Most dear to the heart of Don Bosco were the young vocations
which were the hope of the Congregation-the clerics.
Don Bosco wanted them to be cheerful, healthy, dedicated to
study and to virtue. His mere presence and conversation brought
them the greatest joy. He visited the Valsalice College at the
beginning of May, but the evening before he and Father Barberis
planned a surprise for the novices. "Bring them to the college
tomorrow," he told him, "and have them meet me there." Father
Barberis did as agreed, and the rejoicing was memorable, especially
since most of the novices had never even seen Valsalice. Most
important of all, Don Bosco was there to greet them. Then, during
the Immaculate Conception novena he had dinner with the novices.
1Father Louis Guanella (1842-1915) left the Salesian Congregation in 1878 to found two
other congregations of his own: the Daughters of St. Mary of Providence and the Servants of
Charity. His cause of beatification was introduced in 1939; he was beatified on October 25,
1964. [Editor]

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What a thrill for them! After they read a few poems in his honor, he
spoke to them, to his own joy and theirs.
In 1878 he managed to provide for the novices a real vacation to
restore their physical strength and give them every opportunity for
a quiet environment to prepare themselves for their religious
profession. They could not have asked for a more suitable locality.
One of the properties which Baron Bianco had bequeathed to Don
Bosco was the magnificent St. Ann's Villa near Caselle, and there
Don Bosco decided to send the novices. In early May he had
Father Barberis go to check out the house in ample time and
arrange for their arrival, which took place on July 5, right after final
examinations. With them was Father Barberis to whom Don Bosco
addressed a note concerning relations with the local parish.
Dear Father Barberis,
[No datel
No one is to go to Caselle unless you are regularly asked to help with
church services. In that case, be respectful and friendly. Should the pastor
hint that he would like to visit St. Ann's, graciously welcome him, but
express your regrets that you feel you cannot ask him to stay for dinner
since your table setting is rather poor and your stay there is so short.
Joy and virtue be yours!
Fr. John Bosco
We have also come across a brief note to the novice John Baptist
Fabrici, who was to offer God the sacrifice of his life in 1880,
before his twentieth birthday. Don Bosco's words make it clear that
the novice was then going through a period of inner turmoil.
Dear John,
Turin, July 19, 1878
Go ahead in your vocation without anxiety. Just try to study and
observe the rules. God will do the rest.
I will speak to you at Lanzo very soon, and then we can open our hearts
to each other.
God bless you. Please pray for me. Always in Jesus Christ,
Your most affectionate friend,
Fr. John Bosco

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As a good father, Don Bosco had promised to visit the novices on
vacation, and they looked forward to his coming as they would for
the Messiah. After waiting for about twenty days, they received the
news that he would come to celebrate the feast of St. Ann with
them. He arrived on the eve of the feast toward evening and was
welcomed with rare enthusiasm by the novices, who were joined by
local priests, the neighboring pastors, and some town officials.
Luckily a gentle rain had cooled the air-"a soothing balm for Don
Bosco," the chronicler called it. Turin's stifling heat had been
excessively hard on him, so that he passed sleepless nights, while
the day's efforts to work drained him; for a while it was feared that
he would have to take to his bed. Staying constantly at the Oratory
made him weaker still. To those who suggested that he get away for
a little rest he answered that he had business on hand which could
not be deferred. But the trip to St. Ann's and the fresh air gave him
new life. The following day he heard the novices' confessions and
toured the villa, the farmhouse and the estate. The local pastor
celebrated High Mass. After dinner, sipping coffee under the
pergola with a few parish priests, the local magistrate, the town
clerk and some others, Don Bosco kept a brisk dialogue going.
Long afterward the main topic of conversation at Caselle was the
easy, pleasant manner he showed to all whom he met.
The feast of Our Lady of the Rosary marked the beginning of the
formal donning of the clerical habit for several candidates. Thus on
the feast of the Maternity of Mary, Father John Mellano, still living
now [1932], and Marquis Sylvester Burlamacchi of Lucca donned
the cassock with others. The marquis' parents attended the
ceremony at which Don Bosco gave an opportune homily. On the
following Sunday, the feast of the Purity of Mary, it was the tum of
Count Radicati's two sons, Charles and Peter, with Father Rua
blessing their habits. In those years the instances of young
noblemen embracing the humble life of the Oratory in the
Congregation were more numerous than one would have thought.
Many died very young and their names are today recalled but
faintly by older Salesians. There is no doubt that they were
motivated by deep religious fervor, but they were chiefly drawn to
Don Bosco, whose lovable traits caused them to overlook material
privation and discomforts of all kinds which then made life at the
Oratory a spartan experience.

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TIIE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
We shall not repeat here what we have said elsewhere about
studies. Still, there are some interesting items we should record for
this year. In 1878 Don Bosco gave permission to the cleric Louis
Piscetta, two priests and a subdeacon to take their doctoral degrees
in sacred theology at the pontifical faculty of the archdiocesan
seminary, since the faculty of theology had been abolished five
years before at the Royal University.2 They all did brilliantly,
particularly Louis Piscetta, whose masterly command of the
subject and self-assurance contrasted sharply with the frailty of his
frame.
Though all four had been trained at the Oratory, the feeling
persisted in the seminary that clerics from the Oratory did not
warrant a second glance. Father Vacchina went with several
companions for his first year examinations, all of them known to be
Don Bosco's clerics. While he was being interrogated, the seminary
rector went over to the examining professor and whispered to him,
but not too softly, "Don't give Don Bosco's clerics anything more
than thirteen or fourteen on a scale of twenty."
"Why not?" the teacher brusquely asked.
"Orders from the chancery."
Dumbfounded but irritated, the examiner shook his head. All
Don Bosco's clerics received low marks, while the other Oratory
clerics who had been grouped with the clerics of the Cottolengo
Institute or the Artigianelli Institute received excellent marks. The
final humiliation came for the first year group at the reading of the
test marks. The seminarians were lined up along the sides of the
great lecture hall, while Don Bosco's clerics stood at the far end,
facing the dais. Canon [Joseph] Soldati, standing on the dais, read
out the seminarians' examination marks and then stated, "Don
Bosco's clerics have very low grades. One made so poor a showing
that I blush to read his mark." The cleric, Matthew Grochow, the
first Pole to enter the Congregation, did not take this public
humiliation lying down. He talked with the cleric Vacchina and
asked him to accompany him to the chancery. There-on the
pretext that he had not been able to take his examination on time-
he asked for two curial examiners and obtained top marks. Both
clerics were roundly scolded by their superiors at the Oratory for
2 The others were Father [Francis] Paglia, Father (Siro] Meriggi and Father [Stephen]
Febbraro. [Author].

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this subterfuge of theirs. But they did not mind, thinking, if not
saying, "What's done is done!"
We cite another instance to show the scholarly diligence of the
Oratory clerics. The previous year-the last of the Royal
University's faculty of theology-Father Banardi was a member of
the examining board for the doctoral candidates. Don Bosco sent
four of the Oratory's clerics, among them Father Joseph Bertello,
for the examination. They all did so splendidly that Father Banardi
exclaimed, "Don Bosco's clerics don't study? Why, they are the
best of all! And I'll tell everyone who ought to know!" In fact, he
told Archbishop Gastaldi and Don Bosco and proclaimed it on
every occasion. He repeated it to Father Belmonte in 1891.
Let us here record a remark of Don Bosco. While studying
theology, his clerics generally taught some subjects as well. True,
teaching took up a considerable amount of their time, but Don
Bosco firmly believed that, having nothing else to do, they would
apply themselves less intensely to their studies. Working under the
pressure of outside tasks, he held, taught them how to use their time
wisely and made them better students.3 This explains a remark of
his passed on to us by Father [Herminius] Borio.4 While yet a
cleric at Borgo San Martino, Father Borio once complained: "But,
Don Bosco, so much of our time is taken up by our work
assignments that we have hardly any time left to study." Don
Bosco's reply came promptly and forcefully: "That is precisely
what I want!" Those who heard his answer fell silent and dared not
ask him to explain. Don Bosco wanted his Salesians to study while
working, not merely for the sake of studying.
Father Bernard Vacchina has also detailed for us a personal
experience of his to show how excellent he wanted his clerics to be.
While teaching the first year Latin students at the Oratory, he used
to give his poorer students every now and then some money which
he would receive from his family, either to help them meet
immediate needs or to celebrate a feast. One day, feeling guilty, he
confessed to keeping money, in violation of the rules. "And you
still went to Holy Communion?" Don Bosco asked.
3 Chronicle of Father Barberis, February 19, 1876. [Author]
4Father Borio (1853-1934) entered the Oratory in 1866 and was at Don Bosco's side for
thirty-two years, thoroughly absorbing his spirit. He held important offices in the
Congregation for twenty-four years. [Editor]

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"Oh, my goodness!" exclaimed the cleric. "Did I commit a
sacrilege?"
"I'm not saying that. You acted in good faith and did it to help
your boys. Your intentions were good. Enough ... I can see that
you too are a son of Don Bosco."
It would appear that he meant: I see that you do just as I do. He
thus corrected a shortcoming without causing the young cleric
qualms of conscience.
Four professed clerics died during 1878. The first, Stephen
Omodei, was one of the victims of the January typhoid epidemic.
He came to the Oratory in October 1876, after graduating from
secondary school in Sondrio. He was overtaken by a dreadful
homesickness, which disappeared as soon as he met Don Bosco
and chose him as his confessor. "I've never seen a place so likely to
make you perfect as this," he wrote to one of his sisters at home. "If
only you could meet him! Don Bosco really is a father to all of us."
Cleric John Arata of Liguria died at Lanzo just days after Stephen.
His interesting obituary5 reveals an extraordinarily virtuous life.
Once, Don Bosco actually went to Sampierdarena, where the lad
was finishing his last year's studies, to see him. On hearing of his
death, he wrote to Father Rua:6 "I have deeply felt the loss of ri1y
beloved sons, especially of our dear Arata." The other two clerics
died in July. Caesar Peloso of Chiavari came from our school at
Lanzo. After speaking privately to Don Bosco at length about his
vocation, he emerged from his room with such determination to
become a Salesian that all the efforts of his family to dissuade him
failed to shake his resolve. In his third year as a cleric he fell ill and
was advised by doctors to recuperate in his native air at home, but
his condition steadily worsened. On being told of this, Don Bosco
sent Father Barberis to visit and comfort him, and to give him Holy
Viaticum. The last cleric to die that year was Paul Salvo. Don
Bosco used to remind him of his surname when trying to shake him
out of his darker moods, for the young man was sometimes plagued
day and night by doubts, scruples and fear of eternal damnation. At
those moments his deepest comfort was to be near his spiritual
father who, knowing of his anguish, would look for him, gaze kindly
5The obituary is clearly misplaced, appearing at the head of a collection of obituaries
entitled: Biographies ofSalesians Deceased in the Year 1883-1884. Turin, 1885. [Author]
6 Letter, Rome, February 10, 1878. [Author]

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upon him, and, placing a hand on his head, say with a smile: "Here
is the young man who is always Salvo [saved]. Even if he were to
sin, he is always Salvo, in spite of the devil. Remember that you are
always Salvo, Salvo at all costs, and will be Salvo for all eternity."
No one ever caught on to the full meaning of these words, but they
reassured Salvo, who would forget his fears for a time. He longed to
go to Patagonia. When he became ill, the doctor ordered him back
to his home in Garessio, from where he wrote to Don Bosco on
August 2, 1877: "The Oratory and you, Don Bosco, along with my
superiors and companions, are all engraved deeply forever in my
mind." After a few months in our boarding school at Varazze he
returned to his family, where he died on the evening before the feast
of Our Lady of Mount Carmel in 1878.
We have still a few memoirs belonging to this year which we
should not let fall into oblivion, and they concern Don Bosco's
relations with the coadjutors.
5. THE COADJUTORS
By 1878 Don Bosco had gathered a substantial group of laymen
determined to stay with him, bound by religious vows, and so
strongly attached to him in affection and loyalty that he very
confidently used their services even in delicate negotiations,
unafraid that his trust might ever be betrayed. One of the most
prominent was Joseph Rossi, the Congregation's assistant to the
economer general. The following letter of recommendation drawn
up for him by Don Bosco gives us an idea of the esteem in which he
was held by our founder, who freely authorized him to act in his
name, almost as though he were Father Rua himself:
Turin, July 17, 1878
The bearer of this letter, Joseph Rossi, assistant to the economer
general of all our houses, often travels through France and other countries
to buy goods, set up business contracts, and market industrial products
manufactured by our pupils. We recommend him respectfully to our
friends and to agents who will deal with him. He is an honest man who
enjoys our fullest trust, and we hereby authorize him to enter into any
agreement he judges expedient.
If he needs funds while traveling, we hereby authorize any public or
private commerical concern to lend him money, up to thirty thousand
francs.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
We guarantee such loans by our own signature in conformity with all
regulations set by civil and commercial courts.
Fr. John Bosco
A supplier, it would appear, had treated Rossi so rudely and to
such a degree that something had to be done to put an end to it. Don
Bosco felt that a polite but firm letter should be written to that man.
He personally drafted it and asked Rossi to copy it. We still have
Don Bosco's original draft in our archives. It reads:
Dear Sir:
[No date]
Urgent business obligations called me away before I could acknowledge
your letter of [July] 17.
Now let me state that though my upbringing will not allow me to use the
coarse language warranted by this situation, I must nevertheless defend
my own honor and that of the organization I am privileged to represent,
and prevent any further recurrence of the treatment afforded me and
others of this organization only by your office.
Taking your own advice, I will no longer call upon you personally to
make payments; therefore, send your duly authorized agent to my office to
collect them. Be assured that he will be treated with the courtesy due to
bona-fide businessmen.
Joseph Rossi
Assistant to the Economer General
The following episode reveals Don Bosco's boundless kindness
toward the coadjutors. In a moment of ill humor, Brother Cajetan
Rizzaghi left the Congregation. Never again at peace with himself,
nostalgia often impelled him to visit the house he had so ill-
advisedly left to bemoan his lost good fortune. The superiors,
noticing· his persistence, allowed him to join in the spiritual retreat.
He broke down during a sermon about the prodigal son.
Immediately afterward, he went directly to Don Bosco, falling to
his knees before him and crying out so loudly in broken sobs that he
could be heard throughout the house: "Oh, my father, neither am I
any longer worthy to be called your son!"
Don Bosco took him by the hand and raised him to his feet with
words of comfort. He himself brought him to the director to whom

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he said, "Be good to him! He is a great friend of mine." Rizzaghi
burst into tears again and exclaimed, "Oh, now I am in heaven! If
only I could wipe out this stain!" From that day on, at the mere
mention of Don Bosco's name, he would break into tears. On his
deathbed he blessed the day of his return.
One day Don Bosco received word that Bartholomew Scavini,
one of the coadjutors in Buenos Aires, was vacillating somewhat in
his vocation. With genuine concern he dashed off the following
note: "My dear Scavini, I have heard that you are thinking of
leaving the Congregation. Do not do so. You who are consecrated
to God by perpetual vows, a Salesian missionary, one of the first to
go to South America, highly trusted by Don Bosco, would you now
return to the world and again run so many risks of corruption? I
hope you will not take such ill-advised action. Write and tell me
what is upsetting you, and like a father I will counsel you, my son,
to restore you to happiness in this world and in eternity." Scavini
regained his peace of mind and persevered.
In February of this year, Brother Charles Barberis, who had gone
to South America on the second missionary expedition, died at San
Nicolas. The son of well-to-do farmers, he had become a Salesian
at twenty-one, motivated by a sincere desire to enter religious life.
Before going any further, let us linger a while to consider how
Don Bosco trained his personnel. A document kept in our archives
makes it possible for us to study a case in minute detail. It is,
however, but one instance, which, though helpful in showing us our
founder's spirit and method, does not justify the inference that he
would act exactly that way every time. The case concerns a young
cleric.
6. THE STORY OF A CLERIC
Bernard Vacchina, an Oratory student, received the cassock in
the fall of 1876. Don Bosco permitted the ceremony to be done at
his home parish both to gratify his mother and pastor and, as he
stated, to edify the people. After spending a few days at home, the
newly vested cleric went to Lanzo for his retreat. There he
witnessed the clothing ceremony of some forty companions of his.
When the retreat was over, they stayed on at Lanzo for a while,
whereas Vacchina was sent to the Oratory to watch over one
hundred and seventy newly arrived pupils. He must have been

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pretty good at this task, since at the very start of his novitiate he
was entrusted with supervising the first year high school students,
upper division: thus his whole day was spent in carrying out this
duty and in being a novice. Partway through the school year 1876-
77, Don Bosco one day said to him after his confession, "Wait a
moment. I have been thinking of asking you to teach first year high
school students, lower division. What would you say to that?"
"Oh, Don Bosco!" exclaimed the young cleric in fright. "I'm
only a boy dressed as a cleric. Really, I can't do it, believe me!"
"Don't you know the subjects taught in that grade?"
"Yes, of course I do."
"Well, then, why can't you teach them? I'll help you myself and
refer you to others for advice when needed. I will tell you the rest
later in my room."
Poor Vacchina walked away in utter dismay. Up in his room,
Don Bosco told him, "Look, I am replacing Brother P. because he
is too quick to use his hands and assign punishment work. Just
think, he makes them copy out [the morning or night] prayers thirty
times! How can his hapless pupils cope with that? Come to me
whenever you have a problem. Every month let me see a corrected
assignment, and do as you have seen others do."
At Vacchina's weekly confesion, Don Bosco regularly gave him
tips on how to act toward his pupils, how to pray for them and be an
example, especially in church, how to tell them edifying stories,
how to clarify his own ideas, not talking very much himself but
getting his students to talk, giving special care to the slower pupils,
and urging all his students to approach their superiors often. He
also urged him to work in expiation of his own sins and to acquire
merit, to exercise charity to his neighbor, and to avoid temptations.
He once asked him if his class was orderly. "Not always,"
Vacchina answered. "Well, then," Don Bosco answered, "if you
want to be obeyed and respected, make yourself loved. But, mind
you, no caressing, especially their faces, and no holding hands."
Not all Vacchina's days were invariably calm. He had his
problems, his moments of discouragement and prostrating tiredness.
He was teaching twenty periods a week, with sixty homework
papers a day to correct, and several hours of supervision.
Whenever he felt he could no longer hold out, he would go to Don
Bosco, who kept telling him: "Have faith [and say]: 'I can do all

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things in Him who strengthens me"' [Phil. 4, 13]. These simple
words, said as only Don Bosco could say them, had a magic power
over Vacchina's flagging spirits. Some mornings, awakening with
the oppressing thought of his teaching duties, Vacchina would leap
out of bed and slam the night table with his fist, exclaiming, "I can
do all things in Him who strengthens me!" Father [Charles]
Cipriano, who slept in the adjoining room, used to be startled at
first and ask if he were going crazy. "Almost!" Vacchina would
answer, but then he would soon be serene again.
One of the things he had learned from his own teachers, and tried
to imitate them in, was their zeal in fostering the pupils' piety. One
day he told his class that both Don Bosco and the Lord would be
very pleased if some of them received Holy Communion every
morning. He suggested that they individually choose one day a
week in which to approach the Holy Table. Everyone agreed. Then
the zealous young teacher took a sheet of fancy paper, adorned it
with lace, flowers and gilt decorations, and inscribed the names of
his pupils in seven columns. Overjoyed, he brought it to Don Bosco
to approve and sign. Don Bosco regarded him affectionately,
praised his zeal in urging frequent Communion, and then said, "I
will not sign it."
"Why not, Don Bosco? It's such a good thing!"
"Good, yes, very good, but it has to be spontaneous. Look, ifl
were to sign it, your pupils would think that Don Bosco is ordering
them to go to Communion, and that is not our way. If some of the
boys don't go to Communion on their chosen day, don't scold them.
Don't even let it appear that you noticed them. Exhort them only,
just exhort-nothing more."
One day he sent for Vacchina for no apparent reason, but the
cleric soon found out why. The boarders' prefect had complained
about him. Our good father asked minute questions about his work,
finally inquiring if all his superiors were pleased with him.
"Not all," he replied. "The boarders' prefect scolded me for
being strict with the band players. They really think they are
special. He told me that he would remove me from teaching."
"Patience!" Don Bosco counseled. "Music too is a help in
education. But, tell me, who assigned you to teaching, my dear
Vacchina?''
"You did, Don Bosco."

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"Fine! So the one who gave it to you will not take it away. You
tell that to those whom it may concern. Despite everything, I am
pleased with you. Keep working to the best of your ability. God will
do the rest."
The school year which had opened on October 15 closed the
following September 9. Vacchina was happy with the good results
of his pupils' examinations, but, feeling tired, he was longing for
some rest at home. Don Bosco will let me go, he thought. All the
other novices go hiking through the hills at Lanzo. Surely he'll not
say no. Quite confidently, therefore, he asked permission. Don
Bosco's only answer was, "Don't worry! I shall take care of that."
Some time later, Vacchina asked if he might go to Sampierdarena.
He looked forward to his first view of the sea. "You will take your
vacation with me," Don Bosco replied. Take a vacation with Don
Bosco? What could that mean? The days kept passing. No sooner
would the cleric spot Don Bosco than he would approach to greet
him and look questioningly at him, but there would be no answer.
Finally he plucked up his courage and asked, "Don Bosco, when
and where shall we spend our vacation?"
"In heaven! Aren't you glad? ... In heaven together!"
"Oh, but that's far off...."
"Who told you it's far off?"
The poor young man was dumbfounded and uttered not another
word.
There was a brief lapse between the last day of school and the
Lanzo spiritual retreat. Vacchina handed in his request for final
vows. During his retreat confession Don Bosco told him, "My dear
Vacchina, you've done your best. I am pleased with you. Next year
you shall take charge of the upper division of the first year high
school students. Take heart! Have you ever regretted staying with
Don Bosco?''
"No, but please listen to me. When the prefect threatened to
remove me from teaching, and even Father Barberis gave me a
scolding, I said, 'To work all day only to be scolded! After all, one
can earn a living also elsewhere!' Believe me, Don Bosco, I didn't
really mean that! My place is here."
"I believe you. Will you take your vows?"
"Yes, my final vows."
"I have no objections, but you know that it is not for me alone to
say. There are other superiors too."

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"Then I'll take them for three years. At any rate, my intention
will not change."
Vacchina took his final vows. The next school year, he taught the
upper division of the first year high school. Many of his pupils were
later to become a credit to the Congregation, but things did not run
as smoothly as formerly, mostly because he had over one hundred
pupils. At the very beginning he was faced with insubordination. A
student assigned to the lower division refused to go there, and the
superiors did not intervene. Vacchina exhorted him to obey, but the
lad still refused. The teacher then went up to him, grabbed him and
brusquely pulled him out of his seat. The young rascal, who had not
been at the Oratory very long, raised his hand as if to strike him.
Vacchina gripped him by the collar and thrust him out of the
classroom, saying, "You will not return until you apologize!" The
prefect of studies sent him back, but the teacher again showed him
to the door. The prefect sent him back once more, but Vacchina
held his ground. The director himself sent the boy back to the
classroom, but the young teacher stood firm. Finally Don Bosco
sent for him. "Why do you defy your superiors?" he asked. "It is
wrong, you know."
"Listen, Don Bosco. This boy turned on me threateningly,
shocking the entire class. I have one hundred and ten boys, and if I
am to keep discipline, I cannot tolerate insubordination. The
superiors are aware of what happened and know what I've said. I
think I've been fair. Why don't they tell him to obey?"
"But you laid hands on him, and when you do that, you put
yourself in the wrong."
"It was the only way I could get him out of the room. I'm not
angry at him. In fact, I care for him. But he must repent for his
wrongdoing and for the bad example he gave. I cannot yield an inch
with such a large class where some of my students are even older
than I."
"If he apologizes, will you shame him?"
"No, Father. I wish him to come back and I am heartsick about
the way I acted with my superiors."
"Very well, send the lad to me."
The boy listened to Don Bosco's advice, and obeyed with good
grace. He was readmitted, and ever afterward showed a deep
atfection for his teacher.
In the school year 1878-79, Vacchina was put in charge of the

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second year high school. Now he had one hundred and thirty
pupils, pretty much of a motley crew: lumped with pupils promoted
from the first year lower division were a sizable number who had
failed, and of the first year upper division there were only those who
were not talented enough to skip the second year. In short, it was a
problem class, and after a few weeks the young teacher did not
know which way to turn. One day, after dinner, he spoke to the
director about his problem while he was still in the dining room.
Feeling that he was not really getting anywhere, he lost his temper
and began to raise his voice. Don Bosco stood listening from a
distance without, however, hearing what Vacchina was saying. At
long last, speaking loud enough to be heard, he asked, "What's the
matter with that cocky young cleric?" Two days later he sent for
him. "The day before yesterday," he said, "you were cocky with
your director. How are things now?''
"I just can't take it anymore. I have a hundred and thirty pupils
whose level of learning is so widely uneven that they should be
broken into sections. I am killing myself, but to no avail. It is an
impossible class, and you can see that yourself. The director keeps
telling me to be patient. I want to be patient, but with all the
patience in the world, I can't work miracles. I need more than
patience!"
"You are not altogether wrong," Don Bosco replied. "We shall
see what can be done." Some days later, twenty-five of the least
prepared pupils were removed from the class; some were sent
home, the others put into a lower grade. Seeing Vacchina in the
playground, Don Bosco called him. "Now how is your class?" he
asked.
"Much better!"
"How many pupils do you still have?"
"Over one hundred."
"Good. That's enough to keep you busy. But your director is
upset with you."
"It's not my fault. Yes, I wanted several to be pulled out of my
class and that was done, but who put them in, well knowing that
they had not been promoted?"
Don Bosco heard him out in fatherly fashion but refrained from
comments. Vacchina kissed his hand affectionately and promptly
decided to make up with his director.

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Now someone may ask: "How about this cleric's studies? How
about his health?" As to his studies, we can say that he was tutored
in philosophy by a lawyer named Fortis, whom we already know,
who gave him lessons in his free hours. In other subjects he did
what he could on his own and in consultation with competent
confreres. Still, every now and then discouragement assailed him.
Once he vented his feelings to Don Bosco, who, deeply
sympathetic, replied, "Patience is what we all need. Do what you
can, and God will do the rest. If you work for Him, He will not
abandon you. Besides, there are many tasks in the Congregation,
and they are all in the Lord's service. If one cannot be a director or
a prefect or whatever, he can be a sacristan and still earn the same
reward. Besides, you will see that teaching will broaden your mind
and open up new vistas for you." He was right. That year Vacchina
was summoned to military service as a bersagliere, 7 but it was no
waste of time. Later he happily resumed his life as a Salesian.
Vacchina was not much preoccupied about his health because he
had a sturdy constitution. Besides, he had another very special
reason for not worrying. During his secondary schooling at the
Oratory, he fell severely ill. While convalescing, his superiors,
abiding by the doctor's advice, decided that he should return home.
He went to Don Bosco and said, "My superiors want to send me
home, but I do not want to go."
"'Well, listen to that! You do not want to go! Why not?"
"Because you said that one of us is to die soon, and if it is I, then
I want to die here, assisted by you."
Don Bosco was standing at the doorway of his room. He gave the
boy one of his characteristic glances, raised his eyes to heaven and
said, "Go home tranquilly; you will not die yet. You will have a
long life." In fact, notwithstanding several serious illnesses, Father
Bernard Vacchina is presently [1932] celebrating his priestly
jubilee in Buenos Aires.8
Now, with a little patience which will be amply rewarded by the
7An infantryman belonging to a special swift corps in the Sardinian and Piedmontese
armies. [Editor]
8 Bernard Vacchina (1859-1935) donned the clerical habit in 1876 and took his vows in
1877. In 1879 he was assigned to Uruguay and later became secretary of the internuncio in
Buenos Aires where he was ordained a priest in 1882. In 1887 he was appointed provicar
apostolic of Central Patagonia. After nearly thirty years of missionary work, he retired to St.
John the Evangelist School in Buenos Aires where he continued his priestly ministry until his
death in 1935. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
usefulness of what follows, let us look into a substantial packet of
Don Bosco's correspondence.
7. DON BosCO'S PERSONAL CORRESPONDENCE
A fair number of the letters written by Don Bosco in 1878 are
scattered throughout this volume. More will be included and
annotated in the Appendix.9 Here we will go over some, including
those addressed to various friends and churchmen, as well as to
Salesians: directors, missionaries, or, simply, confreres.
1. To Mrs. Teresa Lyerre
Mother of the alumnus Charles, who is mentioned in the letter,
she was stenographer for the Chamber of Deputies and,
unfortunately, a correspondent for some anticlerical newspapers.
Dear Madam,
Rome, March 2, 1878
Our lives are filled with crosses, but a merciful God does not fail to send
help in His own good time.
You left Rome with regret, yet you found a holy bishop to advise you
and an excellent confessor to give you spiritual direction.
May God always be praised! Give my respects to Bishop Balletti and
Canon Passini for whom I have great esteem and affection. Write often to
your son Charles and always remind him of the shortness of life, of his
religious heritage, and of his duty to be a credit to his family: in a word, the
practice of his faith. I will not fail to do all I can whenever I see him.
May God bless you and your daughter Seraphina. Pray for me, who will
always be in Jesus Christ,
Your humble servant,
Fr. John Bosco
2. To Countess Sclopis
This was a short sympathy note written on the back of a picture
of the holy face of Christ which was adorned with flowers taken
from the garden of Gethsemane. The countess' husband, Count
Frederick, had died on March 8, fortified with all the comforts of
religion. As a government minister he had subscribed to the laws
9 0mitted in this edition. [Editor]

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ousting the Jesuits and the Sisters of the Sacred Heart, a matter he
later repudiated. In 1855, while opposing Minister Rattazzi's
proposal to the Senate to suppress religious congregations, he
courageously admitted that he had earlier yielded to "mob
pressure." He took no further part in senate deliberations after the
capital was moved to Rome, and he spent the last few years of his
life openly fulfilling his religious duties. A notedjurist, he had many
writings to his credit. He was also a close friend of Don Bosco.
To the noble Countess Sclopis:
Rome, March 15, 1878
These flowers culled from the garden of Gethsemane have touched the
tomb of St. Peter. May they carry my fullest blessings to all who receive
them. Flowers and thorns will weave our crown in the blessed eternity.
Fr. John Bosco
3. To Mrs. Annette Fava Bertolotti
A Turinese, she was living in the country at Villa Sterpone,
Borto Aje, near Moncalieri.
St. Ann's Villa near Caselle
Feast of St. Ann, 1878
Dear Madam,
Today, your name day, I celebrated Mass for you and all your family,
and now I belatedly reply to your letter of July 8. I believe that the matter
of mailing Letture Cattoliche has been straightened out.
I am enclosing a relic of Pius IX, a tiny strip of cloth from his clothing.
Wondrous things are taking place through the intercession of this
incomparable Pope; among them I hope we can also count the favors you
now request.
Have a pleasant vacation, you, your husband, and your daughter. God
bless you all! Please pray for this poor priest who is always in Jesus
Christ,
Your humble servant,
Fr. John Bosco
Don Bosco occasionally sent this well-deserving lady a token
gift, usually accompanied by a few words written on his calling card

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
in his own hand or dictated to his secretary. We have three such
autographed cards dating from various years: 1. "This pear is still
green, but we will ripen it in the holy fear of God. It's a little thing,
but I hope that you and your daughter will enjoy it. Fr. John
Bosco." 2. "Fr. John Bosco sends these bunches of grapes to Mrs.
Fava Bertolotti and her daughter." 3. For the Feast of Mary, Help
of Christians she desired a seat in the choir in order to better follow
the services. To please her, Don Bosco jotted on one of his cards:
"Fr. John Bosco requests that one of the best seats be reserved for
Mrs. Annette Fava."
These other three cards bore messages dictated by Don Bosco to
his secretary: 1. "Fr. John Bosco takes the liberty of sending you a
few bunches of grapes which have ripened about the windows of his
room in the shade of the shrine of Mary, Help of Christians. Please
accept them as a token of his lively gratitude and with his best
wishes for many heavenly blessings." 2. "Fr. John Bosco takes the
liberty of offering you some bunches of grapes as a little token of his
gratitude and wishes you heavenly blessings." 3. "Fr. John Bosco
begs you to accept this humble gift of cherries from the garden of
Mary, Help of Christians; it comes with his best wishes for every
heavenly blessing."
4. To Mrs. Josephine Mary Armelonghi
Probably the aunt of the Salesian priest of that name, she was
living at Lugagnano. We find here good advice for souls distressed
by scruples.
Dear Friend in Christ,
Turin, September 26, 1878
As regards your conscience, always remember;
1. Never repeat former confessions.
2. Thoughts, desires and other such mental things should be no matter
for [your] confessions.
3. Confess only the kind of words and deeds that your confessor has [in
the pas-t] judged as sinful.
4. Obey your confessor without question. Let your conscience be at
ease and pray for me. Always in Jesus Christ,
Your humble servant,
Fr. John Bosco

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5. To Countess Callori
This very pious noble lady was sometimes afflicted with
depression and anxiety. Her comfort was to receive word of Don
Bosco's achievements. Knowing this, he wrote her more often and
at greater length than he did to any other ladies.
My good Mother,
[No date]
Ifmy weak prayer in your behalf were so many visits to you, I would be
taking up much of your time. I feel uncomfortable at not having written to
you and having shown myself an unworthy son of such an excellent
mother, one whom I moreover greatly need.
Let me start answering your questions. Father Cagliero is working very
hard in preparing an expedition of missionaries and sisters to South
America, but perhaps this time he may not be able to leave with most of
them. He has assured me that, before going, he will not fail in his duty to
see you either in Turin or in Vignale.
I am sad about the news you sent me concerning our pupils from
Vignale. I was in Lanzo at the beginning of July and the infirmary was
then empty. I was there again at the beginning of this month for ten more
days, and still no one was sick. I suppose my dear students from Vignale
had to be the ones to fall ill, especially the Ravizza brothers whom I had
warmly entrusted to Father Director. I will pray and have others pray for
them a good deal so that God may bless them and return them to good
health. Let us patiently wait for our prayers to be answered, though.
Unfortunately, the shortage of priests is ever more on the rise. I work
very hard to foster vocations. I am getting somewhere but could do more if
I had the means. However, it is scarcely more than a drop of water in the
desert. Let us pray to the Lord of the harvest to send forth laborers into
His harvest" [Lk. 10, 2]. Before the end of next week, however, I hope to
send you one of our priests who can give you an opportunity for daily
Mass at least for a while.
I am continuing this letter in Sampierdarena, [today] September 16,
1878. As for our sisters, they are so scattered about just now that they
cannot continue to take lessons from the excellent teachers of your nursery
school. Still, I thank you for your invitation and for the hospitality you
offered them.
I do hope to pay a visit to Vignale, but just when I cannot say. What is
certain is that I need money. This morning the contractor for the Church of
St. John the Evangelist came to tell me embarrassedly that he will have to
suspend construction if I don't give him a substantial payment on an

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
overdue bill. I am literally broke. Could you somehow come to my aid to
honor the memory of Pius IX? It would be such a tremendous lift. But I
don't know how your treasury department fares!
You ask how things are going with us, and I reply that they are going
well, thanks to God's grace. This year three hundred young men will don
the clerical habit; an equal number will be ready next year. True, some
will return to their respective dioceses, but all are laborers in the Lord's
vineyard.
Here in Sampierdarena we have two hundred young men, called "Sons
of Mary," who aspire to the priesthood. We consider this sector a
veritable treasure house. But here too it's the same story! The baker
refuses to deliver any more bread because we already owe him eleven
thousand lire.
As you see, we have problems, but we find ample recompense in the
good conduct and morality that reigns in our schools. Within the past year
we have opened twenty houses, including six in Uruguay and Argentina
along the Indian border.
God bless you, my good mother, you and all your family, your
daughters and their families.
May God grant to all of you health and holiness in abundance. And
please pray for this poor priest who is always, in Jesus Christ,
Your humble servant,
Fr. John Bosco
P.S. Twenty-seven thousand boys are now boarding in our houses.
6. To Marchioness Fassati
Don Bosco mentioned the opening of twenty new houses also in
this letter; later we shall see how this number was arrived at.
Dear Marchioness,
Turin, October 23, 1878
Many times, Madam, you have come to our aid without even being
asked. Now, however, I do ask in the Lord's name, and I am sure you will
help as much as you can.
The almost relentless growth of our Congregation as it responds to the
current demands of the faith has forced us, beyond our means, to open new
houses. In a single year we have opened twenty. The missions initiated in
South America, the promising abundant harvest in those countries and
among those Indians, the cost of outfitting and sending forth more and
more missionaries, the construction of the Church of St. John the

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Evangelist to stem the surge of Protestants who have moved into one of
our city's most populous quarters-all these undertakings have drained us
and loaded us with debts.
Should you in your charity find that you can help us, this would be the
most opportune moment. I realize all you have already done for us and for
others, and I am deeply grateful for all we have received, but now I come
to you simply to present our need. I trust in your kindness to aid us within
the limits of what you can afford and as God moves you to give.
But please be assured that, whatever you decide, we are still ever so
grateful for all you have already done for us. We will not fail to remember
your dear departed ones every day, and we will also pray particularly for
you, that God may grant you good health, the precious gift of
perseverance, and a heavenly crown.
I commend my own poor soul also to the charity of your holy prayers,
while I have the honor to profess myself, in Jesus Christ,
Your humble servant,
Fr. John Bosco
P.S. I have addressed this letter to Montemagno, where I hope you can
read it at greater ease.
7. To Mrs. Teresa Vallauri
This well-known Salesian cooperator, sister of Father Peter
Vallauri, died of a very painful illness on March 10, 1879. God
gave her heroic patience in the midst of her sufferings. A prudent
and charitable woman, on making her will she laid aside an amount
which she personally gave to Don Bosco for Salesian works and
missions.
Dear Madame Teresa,
Turin, November 8, 1878
The last time I had the pleasure of seeing you I felt very downhearted
because I could see that your illness was much more serious than I had
realized. Our boys are praying for you morning and evening, as I
promised. But now let me add a word or two more.
I would like to storm heaven with prayers, provided we do not go
contrary to God's greater glory and the good of your own soul. This is my
plan: from next Sunday to the feast of the Immaculate Conception, our
boys will every day receive Holy Communion for you; I will celebrate
daily Mass for that same intention. A group chosen from the most fervent

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
of us will spend some time in prayer for you each day before the Blessed
Sacrament.
Join with us spiritually, say the prayer which I have suggested and offer
all your sufferings to God. I also hope to come some evening to offer you
my respects.
God bless you, my dear Lady Teresa. May He restore your health and
spare your life for many years to come so that you may see the fruits of
your charity.
Pray also for this little orphan, who will always be in Jesus Christ,
Your humble servant,
Fr. John Bosco
8. To Countess Callari
Don Bosco again mentions his eye problem. He was to be cured
only in February 1879, while in Rome, in a manner which some
have held to be miraculous.
My good Mother,
Turin, November 25, 1878
I was given your letter by your gardener Rizzoglio, who came with his
wife to pray in the Church of Mary, Help of Christians.
Overall, we are doing quite well, except that my eyesight is fast
becoming worse. God disposed so because I was not using it as I should.
Pray for me and for our work. May God bless you and your family and
keep you all in abundant health and holiness. I am, in Jesus Christ,
Your humble servant,
Fr. John Bosco
9. To the Minister of the Interior
This is one of the many petitions Don Bosco wrote requesting
honors for his benefactors. In a letter dated from Rome, February
2, 1879, he wrote to the Honorable Francis Crispi to seek a
knight's decoration for Dr. Albertotti, who had been donating his
medical services to the Oratory from 1872 and was to continue to
do so until his death. Don Bosco's letter [the text of which we omit]
was favorably received, and the award of the Knight's Cross to Dr.
Albertotti was determined upon; however, the award never came
through because of the fall of the ministry.

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10. Again to the Minister of the Interior
Don Bosco wrote a similar petition on behalf of the contractor
Felix Faja. Lacking the exact date, we do not know who the
minister was. It was most probably written sometime between 1877
and 1878. The petition obtained a Knight's Cross for Mr. Faja. To
celebrate the event the latter gave a dinner to which he invited Don
Bosco, some Salesian priests, Dr. Fissore and other guests. In the
course of the meal, one of the guests remarked to Don Bosco,
"There is something in one of your churches that is not right."
"What is that?"
"The angels look more beautiful than the Madonna."
The reference was to the angels on the bell towers who glittered
with gold-leafed splendor, while the statue of Our Lady atop the
dome, lightly gilded, had become blackened through the inclemency
of the weather.
"You are right," Don Bosco replied. "It is a disgrace which we
must remedy." He then raised his voice and said to all the guests,
"Listen to what I have just been told. It has been pointed out to me
that the angels in our church show up more beautifully than Mary,
Help of Christians. We must give Our Lady the splendor that is
Hers. So I now appeal to you to help me gild Her statue anew."
"Yes! Yes!" they all exclaimed.
"Dr. Fissore, professor of anatomy, will distribute to each one
the part of the statue that shall be his responsibility to gild. No one
will suffer if each contributes a little."
Dr. Fissore parceled out the head here, an arm there, half the
mantle to one, the other half to another, and so on. They were
already counting up their contributions when Don Bosco, who had
been quietly smiling up to that point, interrupted: "But, doctor,
aren't you taking any part for yourself?"
Everyone burst out laughing at this. "You should take the
stomach, doctor," Don Bosco suggested. The doctor agreed.
The program for the feast of Mary, Help of Christians on
May 24, 1877 had already mentioned the project of gilding this
statue, and a few donations had been received at that time, but not
enough. This dinner solved the financial problem. From then on the
Madonna on the dome no longer suffered by comparison with the
angels on the bell towers.

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TIIE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
11. To Mr. Ignatius N.N.
In this letter Don Bosco states his view of a proposed marriage in
which the bride's only dowry was her virtue. The groom belonged
to a noble, historical family that was not too wealthy.
My dear Ignatius,
Turin, July 31, 1878
On this your name day, I reply to your letter of July 28. "Nothing" is
too little. It is true that virtue is more valuable than any other treasure, but
one must still have means to live on. If you were my brother I would say:
Don't rush. While rating highly the rare qualities of the bride, and hoping
to obtain something tangible later if not right now, I would rely on the
advice of your mother; she is both prudent and religious, and she loves
you.
Be that as it may, I will pray to God to bless you and your future partner
and to give you both what is best for your temporal and spiritual well-
being.
Best regards to all in your family. Pray for me also. In Jesus Christ,
Yours affectionately,
Fr. John Bosco
12. To Baron Charles Ricci Des Ferres
My dear Baron,
Turin, September 24, 1878
I received your letter with your donation of a hundred lire. The two
Masses you requested for your intentions have already been celebrated.
Count Cays has offered a special memento for the well-being of your
daughter the nun. A special novena is being offered in our hospice at
Sampierdarena.
I agree with you that in this kind of illness we must rely more upon
God's help than upon human skill. Let us pray. Here we do so every
morning and evening at the altar of Mary, Help of Christians. I remain
hopeful.
I am enclosing a fragment of Pius IX's clothing. Who knows, we may be
able to count among his prodigies also the cure of your daughter.
May God bless you, Baron, all your family, and, especially, the good
nun who is ill. And may the Holy Virgin, "the health of the sick," obtain
from Her Divine Son all the graces we pray for.
Pray also for me. With all my heart I am, in Jesus Christ,
Your humble servant,
Fr. John Bosco

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13. To Mr. Anthony Massara
A former diocesan seminarian in his youth, he was the town clerk
at Bianze (Novara) in 1891 when he sent these three letters of Don
Bosco to Father Rua. The first letter answered some questions of
conscience.
My dear Friend in Christ,
Turin, September 26, 1878
Your frankness in writing is a sign of your good will and prompts me to
respond in all confidence. God is great and merciful. Often we do not think
about Him, but He thinks about us. When He sees us running away, He
grasps us by the shoulder to make us stop and turn back to Him. Isn't this
true? Let us then bless the Lord in all things and adore His wise decrees. If
your health were to permit you to resume your studies, I would not be
averse to advising you to go all the way to the priesthood. If you were to
desire a life in a religious community and wished to come here with me, I
would gladly welcome you among my dear and beloved sons.
Meanwhile prayer, work, and self-denial, along with frequent
confession and Communion, will guarantee your victory over the ancient
~nemy of your soul. There are other things to say but not in writing.
Goodbye, my dear friend. God bless you. Pray for me who is always in
Jesus Christ,
Your affectionate friend,
Fr. John Bosco
14. To Mr. Anthony Massara
Don Bosco wrote that there were "other things to say but not in
writing." Massara replied that he would come to Turin to hear
them. Don Bosco then wrote to him as follows:
My dear Friend in Christ,
Turin, October 17, 1878
I have just returned to Turin after a long absence. If you think it
opportune, come and spend all or part of the novena of All Saints with me.
We can talk freely and reach conclusions which we both judge best in
the Lord.
God bless you. Believe me always, in Jesus Christ,
Your affectionate friend,
Fr. John Bosco

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
15. To Mr. Anthony Massara
Massara hurried to the Oratory, but he had to wait three days
before he could have an audience with Don Bosco. Don Bosco
remembered everything as soon as he heard the name. Massara
later wrote: "He received me most graciously. He treated me with
such goodness that I was moved to tears. I will always remember
standing in front of him as he was still seated at table after supper.
He asked me to sit. Because of my emotion, and also because he
spoke so softly, I was slow to understand him, so he stood up and
asked me to sit at his place at the center of the table. When I finally
understood this, I refused and begged his pardon. He invited me to
stay, and then jokingly said to Father Cagliero, who had come in at
that point, that I would be the successor of Father Bonetti in
running the Salesian Bulletin. I accepted the invitation. Don Bosco
had someone assign me the best room available and picked a
certain Alexander Mora of Milan to be my companion and make
me feel comfortable. I could never describe the joy which I
experienced at finding myself in that holy place after having lived
out in the world.''
However, Massara's delicate health did not allow him to endure
community life. Partly for that reason and partly because of a
relative's instigation, he decided to return home. Before leaving, he
went to say goodbye to Don Bosco, who treated him with the same
warmth. From what he could grasp, Massara realized that Don
Bosco was not happy about his leaving; indeed, he made Massara
some generous offers, but Massara did not accept them. "That was
my misfortune," he wrote. "I soon changed my mind and sometime
later I returned to Turin with the intention of accepting the
proposals he had made to me a few months before. However, Don
Bosco said that he could no longer accept me on that basis. I left
him with tears in my eyes. On returning home I wrote him another
letter expressing my wish to return no matter what the cost."
Don Bosco replied immediately.
My dear Friend,
[No date]
I praise God for His preserving in you the will to be virtuous and good
and thus save your soul. I do not fail to commend you to the Lord every
day in my prayers. Your companions do the same. We will always have

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the warmest affection for you. As for coming back to Turin, however, it is
better that you be positive your health will hold out.
As for the admission exam, it would help to get a copy of the required
subjects and begin going over them.
Greet your family for me, and pray for me. Always in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
16. To Baron Charles Ricci Des Ferres
The young nephew of Baron du Bourg, private secretary of the
Count of Chambord, who accompanied Don Bosco to Frohsdorf in
1883, was ill. There were ties of kinship between the Des Ferres
and the Du Bourg families.
San Benigno Canavese, October 3, 1878
My dear Baron Charles Ricci,
As soon as I read your letter I ordered prayers for young Du Bourg who
is ill. I do hope that the Blessed Virgin has heard our requests if they
redound to God's greater glory and to the greater benefit of this pious
family.
May heaven's blessings descend abundantly upon you too, on the
Fassati family, and on the respected De Maistre family. With the greatest
respect, I am,
P.S. I find it hard to write.
Yours gratefully,
Fr. John Bosco
17. To Francis Bacca
An engineer from Pollone (Biella), he had in his service a sister
of Joseph Sandrone, lay foreman ofthe Oratory Press. Between the
latter and his sister there were hard feelings over financial matters.
The engineer asked Don Bosco to smooth over the differences. Don
Bosco's report on his mediation is an interesting example of his
prudence and charity.
Dear Mr. Bocca,
Turin, October 28, 1878
I have spoken several times to Joseph Sandrone who came to see me
with his wife. I will summarize our meeting. Mr. Sandrone fully

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acknowledges what his sister Mary has done for him. He acknowledges
this and assures me that he would be ready to spend his last penny for her,
were she ever truly in need. If, nevertheless, you wish that his sister's
interest payments be set forth in writing, he is ready to go along with that.
Would you therefore kindly sound out Mary, write up the statement, and
send it to me? Joseph has given me his word that he will sign it. Both he
and his wife have also formally charged me to convey to his sister their
invitation to stay at their home whenever she is in Turin, both to eat and to
sleep. If anything, or, rather, if any word from the past has caused these
strained relations, they ask her to forgive them. They want to look upon
her always as a true sister and mistress in their home.
I also looked into the state of Joseph's own finances, and it appears that
they have been conducted honorably though very tightly. He is just about
beginning to break into social life. He is quite concerned about paying for
his household furnishings and rent, and about his wife, who is in a family
way. However, since he has a good weekly salary, as does also his wife
though in a slightly lesser degree, they have caught up with past debts and
are now putting money aside for future eventualities.
This, my dear sir, sums up my mission. I now place it all in your hands
to be brought to a happy conclusion through your prudence and charity.
I am pleased that this matter has brought me into contact with you. I
have heard many good things about you. A personal visit from you, if you
ever come to Turin, would give me great pleasure.
Please pardon my unsightly scrawl and accept my best wishes for
heaven's blessings upon you. I am, dear sir,
Your humble servant,
Fr. John Bosco
18. To Chevalier Francis M. De Simone
From Acri (Cosenza) De Simone had sent Don Bosco a
donation with a request for prayers for his ailing brother.
My dear Friend in Christ,
Turin, November 7, 1878
May God bless you and your family with you, especially your ailing
brother. I thank you for your offering of twenty-five lire. May heaven
reward you a hundred times over both in this life and in the life to come.
I am sending you a relic of Pius IX to use as you may need it.
I will pray for you every day at holy Mass. Please pray for me and for
my family (thirty thousand boys). Yours always in Jesus Christ,
Your affectionate friend,
Fr. John Bosco

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19. To Father Faustinus Conforto/a
Father Confortola, born in Ghedi, belonged to the diocesan
clergy of Brescia. Later he joined Don Bosco. He was the first
director of our school in Florence and again the first director and
parish priest of our house and parish in Parma. He died at Florence
in 1913.
My dear Friend in Christ,
[January] 28, 1878
Your offer to assist me in priestly work is most gratifying and consoling
to me.
The harvest is plentiful!
The openness with which you write gives me much assurance about
you. Arrange your affairs, therefore, and I will gladly accept you among
my sons. You will have plenty to do here, taking into account both your
health and your talents.
Come as a brother, and you will have many other brothers as well as a
loving father in Christ. As required by canon law, I need a certificate of
good standing from your bishop or from the chancery-nothing else!
I do not ask you to bring material resources-just yourself. However,
since our Congregation depends upon Providence, if you are able to bring
some material help along with your spiritual aid, it will be put to good use
to help support the countless works of charity which daily fall to our lot.
I will be in Rome until the second week of February. You can write to
me there. Later I will return to Turin. If you would like to take a trip to
Turin to talk with me personally or even to stay permanently with us, I
would suggest that you do so after the close of Mary's month.
God bless you and give you the precious grace of working for His
greater glory and rescuing souls from this world's perils. Pray also for me
who will always be, in Jesus Christ,
Your affectionate friend,
Fr. John Bosco
20. To Father Gregory Palmieri
Born in Piacenza on April 3, 1828, Father Palmieri was a
Benedictine at St. Paul's Outside-the-Walls monastery in Rome
and a brother of Father Dominic Palmieri, S.J. From 1877 until
1895 he worked in the Vatican archives. Having come to know
Don Bosco sometime before 1878, he faithfully attended Don
Bosco's talks in Rome and was often a guest at the Oratory and
once at Lanzo. He died on January 19, 1918.

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Very reverend and dear Father,
Rome, February 2, 1878
I am grateful for the generous offering you have sent me as a Salesian
cooperator. More, I thank you for your note endorsing and encouraging
the works we have undertaken.
God bless your charity. May it bear fruit for His greater glory and for
the growth of the Benedictine Order which has served the Church so well
for so many centuries and in so many ways.
Be assured that it will always be an honor for Salesian houses anytime
they can be useful to you or your brother Benedictines.
I ask for the continued charity of your prayers and am honored to be,
Yours gratefully in Christ,
Fr. John Bosco
21. To Bishop Edward Rosaz
He was appointed bishop of Susa, where he was a canon, during
Pius IX's last consistory on December 31, 1877, and succeeded
Bishop Frederick Mascaretti who had resigned for reasons of
health. He distinguished himself as a skillful and virtuous prelate
and was very devoted to Don Bosco.
Most reverend and dear Bishop,
Rome, February 7, 1878
I have lately learned from Turin and more recently from your letter that
our great Pius IX has thought of you in his fatherly kindness and named
you bishop of Susa. Frankly, I was surprised because I know how humbly
you rate yourself. Besides, I realized that you will have to adopt a new
stance in word and deed. However, very quickly, on second thought, I
thanked God. I was and am convinced that the Church has in you a bishop
after God's heart who will do great good for the diocese of Susa.
I rejoice at this and, with all my heart, offer you whatever services the
houses of our Congregation can give you personally or for the diocese God
has committed to you.
I do not presume to pose as a teacher, but I believe that you will win the
hearts of all if you:
1. Take special care of the sick, the elderly, and poor children.
2. Go slow in changing the personnel assignments of your predecessor.
3. Do what you can to gain the trust and love of those who once held or
are still holding important diocesan offices and feel that they have been
overlooked and that you have been preferred to them.

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4. Be cautious on taking severe measures against any member of your
clergy; as much as possible, always hear his side. As for anything else, I
will see you personally in March.
Today, at about three-thirty in the afternoon, Pius IX, the Church's
chief and incomparable luminary, passed away. All of Rome is dismayed,
as I believe the entire world is. He will surely be raised to the altars within
a short time.
I trust that Your Excellency will always allow me to write to you with
my customary frankness. I pray God to give you wisdom and good health.
Asking for the charity of your prayers, I remain, with deepest respect,
Your affectionate friend,
Fr. John Bosco
22. To Father Anthony Stoppani
He was archpriest at Varzo (Novara). The letter enclosed a holy
picture of Mary, Help of Christians which Don Bosco had
autographed with the words, "To Father Stoppani. May Mary be
for you and your parishioners a help in this life, a support in danger,
a solace in death and a joy in heaven. Fr. John Bosco."
My dear Father,
Rome, March 8, 1878
Your desire will be granted. In Turin I have a piece of the clothing worn
by the great Pius IX, and I will save it for you.
Other matters we can discuss in due time. Come personally, or send us
good [future] Salesians. The harvest is very plentiful but the laborers are
too few.
May God bless us all. Pray for me. Always in Jesus Christ,
Yours affectionately,
Fr. John Bosco
P.S. Within a few days, God willing, I will be heading for Turin.
23. To Father Otto Ternavasio
A former classmate of Don Bosco, he was assistant pastor at
Venaria Reale. The faculty Don Bosco mentioned in his letter as
having been granted to him orally was probably obtained through
Cardinal Oreglia, who in those days was trying very hard to get
Don Bosco an audience with Leo XIII.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
My dear Father Temavasio,
Rome, March 8, 1878
You are allowed to keep and read prohibited books whenever you deem
it useful for your ministry either to verify their errors or to refute them.
This faculty was granted to me orally on March 7, 1878.
When will you become a full-time Salesian and not just halfway?
Greet the pastor for me. I want to bring him a beautiful portrait of Leo
XIII. God bless you! Pray for me who am always, in Jesus Christ,
Yours affectionately,
Fr. John Bosco
To the same priest Don Bosco jotted the following laconic note:
"My dear friend: a telegram. You are allowed to bless medals, etc.,
as you wish. Goodbye until I see you in Turin. Be happy, and pray
for me, your most affectionate friend in Jesus Christ. Fr. John
Bosco, March 14, 1878."
24. To Father Gregory Palmieri
Father Palmieri had found in the Vatican archives several
unpublished letters of St. Francis de Sales written in Italian to the
apostolic nuncio in Turin. He made copies and sent them to Don
Bosco for publication. Monsignor Rosi, however, objected to
publishing them in their entirety, suggesting some curtailment.
Father Palmieri then gave them to Bishop Gaspar Mermillod. They
were subsequently published in full by Andre Perate of the "Ecole
de France" in Rome, along with four other French letters of the
saint which Father Palmieri had also discovered in the possession
of Bishop Morandi of Piacenza. 10 The copies with the proposed
omissions are in the library of St. Paul's Outside-the-Walls, among
the papers of Father Palmieri.
My dear Father Palmieri,
Turin, July 2, 1878
I thank you for your letters which I received with great pleasure.
The problem of publishing St. Francis de Sales' letters is as follows:
Monsignor Rosi read them, but he did not consider them very important.
10Andre Perate. La Mission de Franqois de Sales dans le Chablais. Unpublished
documents from the Vatican archives. Extracts from Melanges d'Archeologie et d'Histoire
de !'Ecole Franqaise de Rome, Vol. VI, Rome, Cuggioni, 1886. [Author]

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Furthermore, he thought that the saint would not be pleased with their
publication because they were private letters meant for certain individuals.
I wrote back to tell him that, in view of the eagerness with which every
word of this saint is read, I would be willing to publish them, but would
rely on his judgment in the matter. I haven't received a reply. His previous
letter was extremely courteous.
I hope that my letter finds you in good health. I pray that God will
preserve your life for many years. I ask you also to give my regards to
Father Abbot and his confreres who showered me with such affection last
winter.
I make another request: please tell Father Abbot and your confreres
that, like you, they should feel free to accept the hospitality of our houses
whenever they happen to be in the vicinity. And if you could spend some
time with us, it would give me great pleasure. I believe, too, your health
would benefit.
My secretary sends his respects, and I pray that God will grant your
heart's desire. I ask for the charity of your prayers. In Jesus Christ,
Your affectionate friend,
Fr. Don Bosco
How warmly Don Bosco invited Father Palmieri and his
confreres to the Oratory, which received frequent visits from both
secular and religious priests! They found nothing that could be
called "comfort," but still they wrote glowing accounts of their
impressions of these visits. In the summer of 1877, the curate of the
cathedral 'Of Ventimiglia stayed several days at the Oratory with
two other priests, friends of his. Afterward he wrote to Don
Bosco: 11 "I can hardly describe the wonderful feelings I
experienced during our stay in your little earthly paradise. One
breathes such an air of genuine peace and a true brotherly charity.
An almost heavenly serenity brightens the faces and a spotless
innocence shines through the eyes of those fortunate ones who live
with you." Attorney Constantine Leonori, who visited in the fall of
1878, thanked Don Bosco as follows: 12 "I must admit that I left
Turin with a yearning to return. God willing, I shall. The kindness
and cordiality with which I was treated by you and your confreres
made a vivid impression on me, so vivid indeed that frankly I must
say I'll have to come back." A Dominican priest, Father Pius
11 Letter from Ventimiglia, August 28, 1877. [Author]
12Letter to Don Bosco from Rome, October 1878. [Author]

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Saccheri, secretary of the Sacred Congregation of the Index, wrote
in the same vein: 13 "I again renew from the depth of my heart my
thanks for the gracious hospitality I received both in Turin and in
Lanzo. I fondly remember it."
25. To Father Francis Serenelli
He was rector of the diocesan seminary in Verona. Don Bosco
enclosed a holy picture of Mary, Help of Christians, autographed
with these words: "To Father Serenelli. Maria sit tibi et tuis
auxilium in vita, levamen in periculis, solatium in morte,
gaudium in coelo. Amen. Joannes Bosco Sacerdos." [May Mary
be for you and yours a help in this life, a solace in danger, a
consolation in death, and a joy in heaven. Amen. Fr. John Bosco.]
My dear Friend in Christ,
Turin, July 6, 1878
The grace of Our Lord Jesus Christ be always with us! Your generous
offering and your letter's Christian tone elicit special thanks from the
bottom of my heart, all the more so because of our present extraordinary
problems and a great many undertakings. As a benefactor of ours, please
consider our Salesian houses as your own. Should you come to Turin, I
would gladly discuss a number of matters and projects with you. I expect
you. I would write more, but my scribbling is so sprawling that you could
scarcely read it.
May God bless you and yours and all your good works. I am,
Yours affectionately,
Fr. John Bosco
26. To Father William Garelli
A priest of Mondovi and a former pupil of the Oratory, Father
Garelli joined St. Philip Neri's Oratorians. The "schoolmates in
France, Spain, and South America" refer to former Oratory boys
who had migrated to those countries.
My dear Father Garelli,
Turin, August 3, 1878
Ifyou do not want to become a Salesian or a missionary, I advise you to
pick the one parish of the four proposed to you which pleases you best.
13Letter to Don Bosco from Rome, December 11, 1878. [Author]

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I also ask you to pray for your former schoolmates in France, Spain,
and South America. I look forward to your visit with your mother. God
bless you.
Fr. John Bosco
27. To Father Paul Taroni
Don Bosco was replying to a letter of October 1 in which Father
Taroni had sent him Mass stipends and had mentioned a recent
visit of Father Bretto to Lugo and F aenza and the eager desire of a
seminarian of his to become a Salesian. "The young man has two
questions," Father Taroni wrote, "the cost of room and board and
the class he would be admitted to. He is seventeen years old and is
quite determined about his vocation. Since he is a good rhetoric
student and quite intelligent, he would like to enter a class where he
would be allowed to wear clerical garb. Please help us, Don Bosco,
with your advice and with your prayers." Don Bosco replied:
My dear Friend in Christ,
Turin, October 4, 1878
This is a hasty reply. I have received your letter and the ten lire stipend.
I myself will celebrate the Masses at the altar of Mary, Help of Christians
and our students will pray and offer their Communions as requested. I will
also pray for the saintly priest14 who is ill in the seminary, as Father
Bretto requested. The seminarian who would like to become a Salesian
will be placed with our clerics and may wear clerical garb. The main
condition is that he come; all the rest can be arranged. When will you
come and stay with us?
I send you a relic of Pius IX and the greetings of our Salesians. I wish
your seminarians health, wisdom, and holiness. I ask their prayers for this
poor priest, who will always be,
Yours and theirs affectionately,
Fr. John Bosco
The seminarian's name was Henry Foschini. His vocation came
from something he had read. One day in May 1876, feeling
indisposed, he stayed home and began reading a play entitled, The
Vocation of St. Aloysius Gonzaga. It sparked his vocation. On
14Father John Spada, pastor of St. Potito's. He became seriously ill during a retreat at the
seminary, but later recovered. [Author]

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TIIE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
later reading the saint's life in The Companion of Youth 15 his
vocation became confirmed. In 1877, when Father Taroni, his
spiritual director, went to Turin for the feast of Mary, Help of
Christians, he returned with these parting words from Don Bosco:
"I will pray that your seminarians may all lead holy lives and that
some of them, God willing, will become Salesians." Not long after,
Father Barberis and Father Lazzero passed through Faenza on
their return from Rome. On that occasion a prayerful alliance was
struck up between Don Bosco's sons and those seminarians; all of
them joined the archconfraternity of Mary, Help of Christians.
Henry Foschini's family opposed his becoming a Salesian, but
finally yielded after they received Don Bosco's letter. Their son
entered the Oratory on November 13, the first of quite an array of
seminarians from Faenza who joined the Congregation. But God
called him to Himself from the Salesian house of Lucca barely a
year after his priestly ordination. The question Don Bosco asked
Father Taroni-"When will you come and stay with us?"-must
be understood as a token of Don Bosco's esteem and affection.
What he actually told Father Taroni during his visit was quite
different. 16
28. To Father Paul Taroni
My dear Father Taroni,
Turin, October 27, 1878
I don't know what reply was sent to the seminarian Rambelli, but to
speed things up, tell his mother that ifhe comes here to become a Salesian,
he will be accepted if he is already in his last year of secondary school. If
he doesn't intend to become a Salesian but only wants to continue his
studies, he can go to Alassio, where he can finish both secondary school
and the lyceum.
You give me hope that you will be coming here with a postulant. When?
Everybody here sends you regards. I ask your prayers and those of your
seminarians for me. With fraternal affection, I am, in Jesus Christ,
Yours affectionately,
Fr. John Bosco
P.S. Mrs. Elizabeth Rambelli wrote enclosing a letter of recommenda-
tion from Canon Magnacci.
15A boys' prayerbook compiled by Don Bosco and first published in 1847 under the title
of Il Giovane Provveduto. See Vol. III, pp. 6-18. !Editor]
16See p. 324. !Editor]

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29. To the Pastor of Barbania
My dear Friend in Christ,
[No date]
I have known for some time that you have a parishioner who is very ill.
He is a good man, but he is fooling himself that the end is not near and
consequently he is not readying himself for death.
I have included him in our prayers at the Church of Mary, Help of
Christians and we shall keep praying for him.
Meanwhile, do your duty, call on him if it's not too late already, and tell
him that his time is almost up. God wants to save him, but he had better
hurry and prepare himself.
It might also happen that God, moved by his repentance and prayers,
may restore him to health.
I do not know the man and have never seen him. Still, you should be
able to find out whom I am referring to.
May God bless us all. Pray for me who am, in Jesus Christ,
Yours dutifully,
Fr. John Bosco
30. To a Pastor in Forn
My dear Friend in Christ,
Turin, October 25, 1878
I have received your kind letter and your donation of eighteen lire.
Thank you and may God reward you. It comes as manna from heaven in
our present straits. Do not worry. Don't talk about giving up your parish.
Is there work to do? Die with your boots on, as a good soldier of Christ. If
you think you cannot do much, say to yourself: I can do all things in Him
who strengthens me. Are there thorns? From thorns blossoming into
flowers the angels will weave your crown in heaven. Are times very hard?
They have always been, but God has never withheld His help. Christ
yesterday and today. Do you want my advice? Take special care of the
children, the elderly and the sick, and you will win over all your
parishoners.
Come and pay me a visit, and we will talk these things over at length.
Fr. John Bosco
31. To Count Charles Cays
We have already quoted a substantial part of this letter which we
shall not repeat here.17
11See pp. 364f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Rome, January 12, 1878
My dear Count,
If my every thought of you and my prayers were a visit, I would be at
your side all the time. However, a letter from me is more tangible.
Thank you for telling me about Count Birago's happy death. Blessed be
the Lord and blessed be the moment you visited him and spoke of me. I
have prayed and will continue to pray for the eternal repose of his soul.
The new king has taken the name Humbert I and not Humbert IV. 18
Who knows why? Baron Bianco knows, and he says that the reason is
quite meaningful. If you'll pay a visit to this dear friend of mine, give him
my regards and tell him that I badly need prayers.
For your information, all of our endeavors are doing as well as
expected. Even the archbishop should be satisfied. I will tell you all about
it later.
You will no doubt be seeing Count Louis and his family. Please give
them my regards.
Give my regards also to our dear confreres, especially to Brother Rossi
and Father Barberis, who I understand is not well. Help poor Father
Bonetti with his writings as best you can. They keep him more than busy.
May God bless us all. Pray for me.
Always yours affectionately in Christ,
Fr. John Bosco
P.S. Everything will be arranged in time for your ordination.
To help us understand the obscure reference to Baron Bianco, we
reproduce here a few lines from Father Lemoyne: 19
In 1875, Baron Bianco of Barbanfa-loyal to the House of Savoy like
all Piedmontese noblemen-told us personally: "I held in my own hands
Don Bosco's letter to the king; with my own eyes I read those words: Regi
nostro vita brevis; and from that moment I watched the tum of
events . . . . "
In a manuscript on the same topic Father Lemoyne added:
18Humbert I, better known as Humbert Biancamano (1003-1056), may be considered the
founder of the House of Savoy; Humbert II (1092-1103) was known as the Fortified;
Humbert III (1157-1188), as the Blessed. [Author]
1ssee Vol. VI, p. 175. [Editor]

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When Savoy, cradle and glory of our kings, was ceded to France, when
Victor Emmanuel was proclaimed king of Italy and ancient traditions
ended, I said: "The prophecy has been fulfilled. Victor Emmanuel is no
longer king in Savoy; the king of Savoy is dead!"
Besides, we must consider the entire significance of what Don
Bosco wrote in his letter.20 The fact is that Victor Emmanuel died
in the full vigor of manhood (he was fifty-seven years and ten
months old, having been born in Turin on March 14, 1820).
Humbert I, brutally assassinated, broke the chronological series of
the princes of the ancient dynasty by adopting that name. Here too
Don Bosco seems to imply that the ancient lineage was broken
when the new king called himself Humbert I instead of
Humbert IV.
32. To Father Angelo Lago
Having heard a sermon of Don Bosco on religious poverty at
Lanzo in 1872, Father Lago gave up the pharmacy he owned at
Peveragno and came to the Oratory to work either in an office or in
the infirmary. Don Bosco, however, overcoming Lago's reluctance,
persuaded him to become a priest. He was ordained in September
1877 at the age of forty-three and lived a secluded life until his
death in 1914, almost always at Father Rua's side.
My dear Lago,
Rome, February 14, 1878
I was pleased with your letter. Please write whenever you care to. I
agree entirely with you. We should divest ourselves of everything and put
all into the hands of the Lord or-what is the same thing-do all things for
His sake. There are so many unhappy people who give up their
possessions only when forced to do so at death, where their renunciation is
utterly worthless. Those who are prudent follow the Gospel and, giving up
everything voluntarily, assure for themselves a hundredfold repayment.
Let us thank God for helping you to perceive how inane is this world
and to break with it in fact and not just in words. This has always been my
concept: to own nothing at all.
As regards the Third Order, let me think about it.21 Be patient and
everything will work out. Tell Toselli about this too.
20Ibid., p. 174. (Editor]
2 1Perhaps Lago was a Franciscan tertiary. [Author]

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Regards to Maccagno, Streri, Albinolo, and Peter Gallo. God bless
you, and pray for me.
Yours affectionately in Jesus Christ,
Fr. John Bosco
33. To Father John Bonetti
Editor of the Salesian Bulletin, he was an aggressive writer
whose words easily flared into polemics. Here Don Bosco alludes
specifically to an article of his entitled, "The Salesian Congregation
and Priestly Vocations," which appeared in the February issue.
His article on Pius IX, sent to Don Bosco either in manuscript or in
galley proofs, was published in the March issue, which also carried
the account of the Salesian cooperators' conference in Rome.
My dear Father Bonetti,
Rome, February 14, 1878
Stop fighting and try to write as a man of peace, as I have repeatedly
urged you to do. I only skimmed through the article on Pius IX, so make
sure that it is not disjointed. Revise the material on the conference in
Rome. You wrote that six hundred priests have come from our houses;
four times as many is more correct. I recall that when Father Francesia
was in his last year of secondary school, eighty out of eighty-four students
donned the clerical habit. On the whole, it is better not to cite these figures,
lest we bruise sensibilities in civil and ecclesiastical circles. Remember
that we are living under hostile powers.
Your very long letter never once mentioned your health. Please take
care of yourself as you would care for Don Bosco.
Tell all concerned that everything is stymied here in Rome. I leave for
Magliano on Saturday. Next week I will pay my respects to the new Pope,
and after that I will go to visit our houses.
Tell Ghione and Ghiglione to strive to become ever better. Keep an eye
on Father Barberis' health. Take care of yourself also, ifyou want to enjoy
good health.
God bless all of us. Pray for me,
Your friend in Christ,
Fr. John Bosco
P.S. Remember that you are not to send the Salesian Bulletin to
Countess Veronica Macchi,22 should her name be on the mailing list.
22 She was the mother of Monsignor Macchi, the papal chamberlain. [Author]

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34. To Father John Branda
He was the catechist of the Oratory artisans. We will say more
about him when we write about Spain.
My dear Father Branda,
Rome, March 2, 1878
Although I am badly pressed for time, I did not want to delay telling you
how happy I was with your letter and with the prayers and Communions
offered for me and for the Church's present needs.
Tomorrow I hope to attend the Holy Father's coronation. Tuesday I
shall have a private papal audience and present to him the spiritual
bouquet of Communions which our good artisans have prepared for him.
Tell them how very pleased I am with their conduct. As soon as I return
to Turin I will give them a special token of my affection. Give my regards
to Ferraris in the bookstore, to the doorkeeper Marcellus Rossi, and also
to my special friends Cottini and Audisio Cipriani.
God bless you and grant you a joyful carnival season free from all
dangers.
Keep praying for me.
Always yours affectionately in Jesus Christ,
Fr. John Bosco
35. To Father John Bonetti
My dear Father Bonetti,
Rome, March 6, 1878
1. Tell Barale to send me about ten copies of La Figlia Cristiana
["The Christian Girl"] in deluxe binding, if possible; otherwise
commercial copies will do. Tell him also to send a copy to the usual
periodicals, to Mr. Lanfranchi and to Attorney Durando for Unita
Cattolica.
2. The Church of St. John the Evangelist is a work begun by [Pius IX],
the Salesian cooperators' founder, and therefore it is their task to complete
the project. Even those residing far away from Turin will send in their
contributions. Please prepare an article to this effect and let me see it.23
3. With regard to your role as prefect of the clergy, consult with the
house chapter. I will go along with what will be decided. Just bear in mind
that, with patience and charity, all our activities should be so managed as
to achieve the goals we have set.
4. Be very patient with the cleric Michael Rossi. When you can, take a
walk with him.
23This article appeared in the April issue of the Salesian Bulletin. [Author]

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5. I have no difficulty with your going to Lu. Try to work things out as
best you can. Convey to Messrs. Rota, Ribaldone and all the cooperators
a special blessing from the Holy Father.
6. I am enclosing some letters from our missionaries. Keep the
confidential sections to yourself. Check with Father Cagliero about the
advisability of publishing excerpts.
7. Do all you can to avoid adding fuel to the fire. Rigorously shun even
allusions to government affairs. Remember that the inscription, "He made
my forehead harder than theirs,"24 was unfavorably received. Patience
and very great caution are called for.
8. Regards to Father Barberis, the priests, the clerics, and the clerical
postulants.
9. I have a private audience today at eleven o'clock and I will write to
you about it afterward. Take good care of your health and that of Father
Barberis. Wish all your artisans a hearty "Good Night" from me. Pray for
me. I am, in Jesus Christ,
Yours affectionately,
Fr. John Bosco
The prayerbook La Figlia Cristiana [full title, The Christian
Girl Prepared in the Practice ofHer Duties] was an adaptation for
young women of II Giovane Provveduto [The Companion of
Youth]. On March 23, a Roman bi-weekly publication, II Divin
Salvatore [The Divine Savior], praised La Figlia Cristiana. In its
March 24 issue, Unita Cattolica also recommended it as follows:
Father John Bosco continues to show the wonderful zeal for the moral
well-being of youth which has always characterized him. Having compiled
a prayerbook for boys-a best seller of its kind throughout Italy-he now
achieves a similar goal for girls by giving them a guide to prayer.
The title "Prefect of the Clergy" was added to Father Bonetti's
name for the first time in the directory of 1878. It was paired with
Father Julius Barberis, novice master. Both names followed
immediately those of the members of the Superior Chapter,
separated from them by a wider space. Because of the growing
importance of church services, a simple "sacristy prefect"
(although this title did continue) no longer sufficed. There was need
of someone to be in charge of the services. The office ceased to
24Cf. Ezek. 3, 8. [Editor]

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exist when Father Bonetti was elected councilor of the Superior
Chapter toward the end of 1880.
The biblical inscription to which Don Bosco alluded25 was most
probably one of those placed on the catafalques used at several
funeral Masses for Pius IX who was certainly not one to quake
before his enemies. This was true of him to the very end of his life,
when he confronted the Czar of Russia over Poland and the Iron
Chancellor [of Germany] over the latter's religious persecution. It
was not surprising, however, that journalists saw in this quotation a
reference to Italy's current situation.
The papal audience Don Bosco refers to fell through. We can
reconstruct what happened by making use of letters written by
Father Berto to Father Rua. On Tuesday, March 5, Cardinal
Oreglia took Don Bosco with him to an audience with Pope Leo
XIII. Toward noon Don Bosco and his secretary joined a group of
gentlemen waiting outside the suite of the secretary of state. Leo
XIII came from the papal chambers and, on seeing Don Bosco,
asked: "Do you live in Rome?"
"No, Your Holiness," Don Bosco replied. "I reside in Turin. I
am here for a time only, and would like to have a brief private
audience."
"Very well. Come at the Angelus time this evening."
Don Bosco returned to the Pope's antechamber that evening
toward six, but Monsignor Cataldi, who was still acting as
chamberlain, said to him, "His Holiness told me that, if you came,
I should inform you that he was too busy this evening and that you
should return at eleven in the morning."
At that very moment the Pope was meeting with the archbishop
of Turin, who was with him from five-thirty to seven. Shortly before
the archbishop's arrival, two cardinals had also had a private
audience.
Don Bosco returned on the morning of March 6 at eleven
o'clock. Just that morning the Pope had reappointed Monsignor
Macchi to his office. He walked up to Don Bosco and somewhat
haughtily told him: "His Holiness has asked me to inform you that
he has too many visitors this morning and cannot see you. I will
25"He made my forehead harder than theirs." God assured the prophet of courage to resist
insolent sinners and reproach them for their sins. [Author]

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TI-IE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
send you word when he can, perhaps this evening or tomorrow
evening. Where are you staying?"
"At Torre de' Specchi."
Cardinal Oreglia knew that the Pope wanted to see Don Bosco
and so he went to speak to Monsignor Macchi about it, but the
latter made excuses and promises, and that was all. Cardinal
Oreglia, then, who had business in the Vatican, took Don Bosco
along as his secretary since it was customary for cardinals to be
accompanied by a priest on such visits. Just before being ushered in
the papal chamber, the cardinal assured Don Bosco that he himself
would ask the Pope to grant him a private audience. Deferring to
propriety we omit the dialogue which ensued when Monsignor
Macchi found Don Bosco in the waiting room. Since Leo XIII was
holding a public audience right after his meeting with Cardinal
Oreglia, he could not talk to Don Bosco right then. The cardinal,
hearing what had happened in the meantime, was upset and
reproved Monsignor Macchi for his attitude, warning him of dire
consequences if he continued to show such hostility toward Don
Bosco. It was only on March 16, as we have already narrated,26
that Don Bosco was finally able to obtain his first private audience
with Leo XIII.
36. To Count Cays
Count Cays became editor of Letture Cattoliche and other
religious publications after the death of Father [Caesar] Chiala. He
also edited other religious works. At this time he was working on
Fabiola, published for the first time by the Oratory Press in 1878.
This is the novel for which Don Bosco offers advice in the following
letter:
My dear Count,
Rome, March 14, 1878
My absence from Turin already seems too long. I hope I can leave
Rome within a few days. I know that you have a lot to do. I also know that
God has many ways of rewarding us, especially since our work is for His
greater glory.
As regards the third century novel, let us make sure that it contains
nothing that may cause moral harm to the tender, impressionable minds of
26See pp. 384-389. !Editor!

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the young or that smacks of contemporary politics. I leave it to your wise
judgment.
It is true that you shall have to delay somewhat your priestly ordination,
but I believe that by Pentecost you will be a priest.
Solutions to our problems are turning up that are both to our advantage,
and, I believe, to God's greater glory. Oh, my dear Count, how many souls
there are to be saved in Europe and in South America!
I am aware of the vast work which Divine Providence is preparing for
us, but I earnestly urge you to look after your health very carefully.
Whatever you do for yourself in that regard I shall consider as done for
me.
Please give my regards to our teachers Morganti, Marchisio, Vacchina,
and Luca, as well as our friend, Attorney Michael Rossi. I would be happy
if you could spend some time with him.
I commend my poor soul to the boundless charity of your prayers, as I
wish you health and holiness. Amen.
Yours affectionately,
Fr. John Bosco
37. To Father John Bonetti
This letter is not dated, but it is evident from the first line that it
was written on March 17.
My dear Friend,
Yesterday I had a long, interesting and cordial private audience with the
Holy Father. He wants to become a Salesian cooperator. Gastini27 should
make out a certificate for him. I will write you the rest. He is bestowing on
our boys a very special blessing, saying, "Tell them to be sturdy in the
faith and practice it undauntedly." I'll tell you the rest for the Salesian
Bulletin.
Our affairs are progressing little by little. Unless something new comes
up to prevent me, I hope to be in Sampierdarena on the day I indicated.
Call on Mrs. Lorenzina Mazze, Madame Camp, Clara Mandillo and
M ...28 and tell them that I asked the Holy Father for a special blessing
for them; now he has become a Salesian and he blesses them with all his
heart.
[No signature]
27Master bookbinder. [Author]
28Don Bosco's handwriting is illegible here and a little above. [Author]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The same day Don Bosco sent this short note to Father John
Baptist Rinaldi at Albany:
I, the undersigned, declare that Father John Rinaldi belongs to the
Congregation of St. Francis de Sales and respectfully request that he be
permitted to celebrate Holy Mass for his private devotion. Rome, March
17, 36 Torre de' Specchi. Fr. John Bosco.
The next day he sent the following telegram to Countess Corsi:
"Most cordial congratulations. Holy Father sends blessings to
whole family."
38. To Peter Radicati
The son of Count Radicati, he was a student in our lyceum at
Alassio and wanted to become a Salesian. In the autumn he donned
the clerical habit with his brother Charles.
My dear Peter Radicati,
Turin, May 24, 1878
I read your letter with great pleasure. I gladly accept you among my
Salesian sons. You will need knowledge and virtue, and you will acquire
both with God's help. In due course you may even become a missionary,
but we will decide that together.
God bless you, my dear son, and pray for me who will always be,
Yours affectionately in Jesus Christ,
Fr. John Bosco
39. To the Cleric Thomas Pentore
He was one of the first Salesians Don Bosco sent to Marseilles
but he did not remain there very long, since the directory for the
1879-80 school year lists him at Alassio. He became an eloquent
preacher.
My dear Pentore,
Turin, August 15, 1878
Remember to write vadano with an "a," not vadino with an "'i."
I know that you are good-hearted and care a lot for Don Bosco; that's
why I hesitated to ask you to go to Marseille. But now that our
Congregation is spreading all over the world, Marseille becomes just a

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corner of it. I cannot pay you a visit soon, but I hope that we will be able to
talk together during the spiritual retreat.
Give Bianchi a pat on the back for me, say hello to N asi, and greet for
me Father Bologna and also the assistant priest at St. Joseph's, if he has
already returned there.
As for yourself, try to keep cheerful. Do not omit the monthly Exercise
for a Happy Death, examining what you should add, correct and eliminate
in order to be a good soldier of Christ.
God bless you, my dear Pentore. Pray for me who will always be,
Yours affectionately in Jesus Christ,
Fr. John Bosco
40. To the Cleric Charles Baratta
Shy by nature, he felt somewhat lost at Lucca and gave no
inkling of the outstanding Salesian he would become. He was
eminently both learned and pious.
My dear Baratta,
Turin, August 4, 1878
You are being tested, but with God's help all will go well. Write and tell
your mother that you are at Lucca because it is a healthy spot and you can
do better work there in studies and music. You would only upset things by
going back home. Tell your mother you are praying for her and will go
home another time. I'll write to her in the same terms. So, courage, my
dear Baratta. One way or another, God willing, I want to put you safely on
the way to heaven.
Tell Father Marenco29 that the priest I had promised him became ill,
but I will be arriving this week with somebody else.
My warm regards to my friend Father Cappellano and to all our friends
and benefactors.
Love me in Christ, and be assured that I am always,
Yours affectionately,
Fr. John Bosco
41. To Father Joachim Berto
My dear Father Berto,
Sampierdarena, September 19, 1878
1. If you have any relics of Pius IX, send me some.
29father John Marenco was the director of the house. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
2. Find the papers I mailed to the Holy Father about opening a house
in Rome, and send them to me along with the letter of the cardinal vicar to
the Duchess of Galliera.30
3. Take special care of any novices who may be at the Oratory in
Turin.
4. If Father Bologna is still there, tell him to stop by here with the
papers I have requested.
5. Keep watch that no alien hand destroys the young bean plants
sprouting up.
God bless you. Pray for me who will always be, in Jesus Christ,
Yours affectionately,
Fr. John Bosco
The "young bean plants sprouting up" were both new boys and
students returning from vacation who belonged to the so-called
"Garden Club" started by Father Berto at Don Bosco's request to
water the potted flowers and bean plants on Don Bosco's balcony.
They were there to provide shade and eliminate unpleasant summer
cxiors.
42. To the Cleric Louis Cartier
He donned the clerical habit at a somewhat older age and took
his first steps in a holy and laborious life which he later continued at
Nice for a long time.
My dear Cartier,
Turin, November 1, 1878
Your letter was a delight. I too regret that we missed each other before
you left for France. But I am glad to know that you like it. I'll keep you in
my heart and pray for you.
I am pleased with the way you are conducting yourself; keep it up and
write to me often. Remember, though, that here on earth we are really
working for heaven. There we shall be properly rewarded for all our
labors. Faithfully observe our rules and carry on. Greetings to all my dear
confreres. Tell Father Porani to play a serenade for me. God bless you all!
Pray for me.
Always yours affectionately in Jesus Christ,
Fr. John Bosco
P.S. There are no obstacles to your being admitted to vows.
30See pp. 504f. [EditorJ

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43. To Father John Baptist Francesia
He was director of the boarding school at Varazze. The touching
opening words of the letter must be Don Bosco's response to Father
Francesia's expressions of sympathy for the trials that were then
distressingly testing Don Bosco's patience.
Rome, January 13, 1878
My dear Father Francesia,
The trials besetting us teach us how to sift the gold from the dross. We
are continually being tested, but God's help is never lacking. Let us hope
we will not become unworthy of it in the days to come.
You would do well to have a meeting with whatever cooperators happen
to be at Varazze on the feast of St. Francis de Sales. Hold a conference to
boost our undertakings.
The business which brought me to Rome is moving along favorably, but
rather slowly. Patience! As soon as I can, I will let you know when I can
be expected at Sampierdarena and Varazze.
Please give my most heartfelt regards to all of our confreres and pupils.
Tell everyone that the Pope sends them a special blessing. I'd like you to
choose a day for a special treat for all. In return, I ask that all receive Holy
Communion that morning for my intentions. I need it very badly.
Goodbye, my dear Father Francesia. Pray for me.
Always yours affectionately in Jesus Christ,
Fr. John Bosco
P.S. I met Pardini and Pretruccio. They send their regards.
44. To Father Francis Dalmazzo
He was director of our Valsalice College. The "'general
merriment" referred to in the postscript was due to Don Bosco's
presence among his sons at Albano Laziale. Forgetting himself and
his own troubles, he entertained them all-so reported Father
Varvello who was present-with his delightful conversation and
especially with his homespun tales of Cuneo told in his own unique
way.
Dear Father Dalmazzo,
Albano, January 23, 1878
I thank you for your good wishes and those of your pupils and mine. I

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
am sorry I can't send each one a long personal letter. Do what you can to
take my place. Later I hope that I'll be able to act for myself.
Cardinal Oreglia sends his greetings to the entire Valsalice family,
especially to his nephews, Pius, Joseph, etc.
The Holy Father's health is improving, and he sends a special cordial
blessing. I will pray for all of you. Receive Holy Communion for me. God
bless us all. Tell the community everything else for me. Amen.
Greetings from Father Berto and the Sigismondis.
Always yours affectionately in Jesus Christ,
Fr. John Bosco
P.S. I am in Albano. Everybody is fine. There is general merriment.
Best wishes from all.
45. To Father Joseph Lazzero
He was acting director of the Oratory. Notwithstanding all the
things he had to do in Rome, Don Bosco kept minutely informed
about what went on at Valdocco.
My dear Father Lazzero,
Rome, March 24, 1878
In my name please thank Ortiglia and the St. Joseph Sodality for their
prayers and for the warm remembrance they keep of one who loves them
sincerely in Jesus Christ. When I return to Turin I will show my
satisfaction in deeds.
In this world there are no roses without thorns. The scandals caused by
G... do require atonement; proceed as you indicated. Tell Buzzetti that as
head of the workshops he should hire a good bookbinder and let G ... go,
but it would be wiser to do this without bringing me into it. Let Buzzetti
handle the whole matter. Intervene as the final responsible superior only if
you have to.
I have so many interesting things to tell our dear boys. Give them my
greetings and thank them for all their prayers for me. The Pope sends them
his blessing, and I remember them each day at holy Mass. I will soon be
back among them.
Tell Father Rua that, God willing, I will be at Sampierdarena Tuesday
night, unless something turns up to disrupt my plans.
Tell Pelazza that I was pleased with his letter; tell him also to keep
cheerful. Give my regards to Barale, Buzzetti, Ferrari, and Ghiglione. See
only Father Rua about Ghiglione and admit him to our dining room. Ask
V... if he would like to join us at table, but only ifhe intends to become an

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aspirant. I would regret having him to share our food one day and see him
leave the next. Whatever you decide with Father Rua will be fine with me.
Tell Father Rua also to arrange for Count Cays, Bonora, and Amerio to
make their spiritual retreat at Borgo San Martino, but he should contact
the bishop of Casale and request him to honor us by ordaining a few
candidates from Borgo San Martino on Holy Saturday. They are to be
considered as residents of that house because I am assigning them there to
forestall problems.
God bless us all.
Always yours affectionately in Jesus Christ,
Fr. John Bosco
46. To Father Joseph Lazzero
Don Bosco wrote this letter from Crabbia, of the township of
Petenasco on Lake Orta in the province of Novara. He had gone to
visit the Fortis family who usually took their vacations there.
My dear Father Lazzero,
Crabbia, August 28, 1878
I enclose a letter to be hand-delivered to the prefect of Turin. Put it in an
envelope and seal it with wax. Address it as follows:
To the Honorable Commendatore Minghelli Vaini,
Prefect of the City and Province of Turin.
Have it delivered by a reliable person who should wait a while for a
possible reply.
Be mindful of these two very important matters:
1. Whenever an applicant-especially a priest or a teacher-comes to
the Oratory in order to join our Congregation, never leave him idle, but
always find something for him to do.
2. See to it that at least the priests are assigned a private room.
I hope to be in Turin the day after tomorrow around 7:25 P.M.
Always yours affectionately in Jesus Christ,
Fr. John Bosco
47. To Father John Baptist Francesia
Usually it was Father Rua's job to deal with creditors, but while
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My dear Father Francesia,
Turin, November 8, 1878
Let's see how influential you can be. Father Rua went to Paris and left
me literally no money and a pile of urgent debts. Scrape up all the money
you can. Take out a loan if you have to, and by Monday or Tuesday bring
me all you have-but no less than twenty thousand lire.
Note that if you bring me a good sum, we will throw a dinner with a few
of our friends. Yes, we will. We can also talk things over.
God bless you, my dear Father Francesia. Greet everyone for me, and
pray for me.
Always yours affectionately in Christ,
Fr. John Bosco
48. To Father Nicholas Cibrario
He was director of the house at Vallecrosia and was having a
hard time in trying to purchase land for a church and school.
My dear Father Cibrario,
Turin, November 8, 1878
I am sending the cleric Allavena to you. He has been drafted for
military service, but he hopes to be discharged after his physical
examination. See to it that everything works out. Get me some
information on the negotiations with the Migones. Have the owners come
back? Should I write them a letter? How about the Cabagni transaction?
What is your cash situation? Will the land you have been trying to acquire
be sufficient?
Affectionate greetings to you and all. Pray for me, who will always be to
you and them,
Yours affectionately in Jesus Christ,
Fr. John Bosco
49. To Father John Baptist Francesia
After visiting the school at Varazze, Don Bosco sent the director
a list of things to be done, especially concerning the coadjutor
brothers. [The letter bears only the date 1878.)
Things To Be Done
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Sacrament or later, the prefect should give a brief conference, if not to all
the Salesians, at least to the coadjutors.
2. It is said that you have too many coadjutors; if so, some could be
sent elsewhere.
3. Cantu31 seems to be too dictatorial or at least too severe. Besides he
eats and drinks whenever he wants and even goes into the wine cellar with
others. It is also said that he gets better room service than the director
himself. See to it that he takes his meals with the confreres.
4. All the coadjutors, whether triennially or professionally professed,
should be given equal treatment. If possible, they should have the same
fare as the priests, as is the practice of the Jesuits, Oblates, Franciscans,
etc.
5. Hear the monthly manifestation, especially of the coadjutors.
6. There must be but one key for the wine cellar.
7. At least once a week the director should personally-or through
someone else who will report to him-drop into the study hall, the school
offices, the kitchen, pantry, and wine cellar.
8. Find a way of making confession easily available to the students.
50. To Father Joseph Lazzero
Among Don Bosco's manuscripts we found these memos of
things to be done, jotted down at various times for the superiors
who were responsible for the administration of the Oratory.
A
1. When all the altar boys are serving at Mass in a body, they should
not leave the sanctuary until all the community prayers are finished.
2. A well-studied plan to economize on the use of gas could save as
much as a third of our fuel costs.
3. Let's try to do away with the practice introduced some time back of
ringing the bell at the Domine, non sum dignus ["Lord, I am not worthy"]
of the Mass.
B
Let Father Lazzero remember the following for his next conference:
1. After night prayers absolute silence is to be observed until breakfast.
2. Everyone should retire after night prayers.
3. All those in authority-prefect, director, teachers, assistants,
catechists, and so on-are expected to have a copy of their respective
regulations and observe them diligently.
31John Cantu, a coadjutor brother, had made his triennial vows, but did not renew them.
[Author]

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c
1. Spiritual readings should not be left out, but postponed [when
necessary].
2. Silence should be observed from after night prayers to the prayers
after Mass the next morning.
3. Boys are not to be allowed in the playground during the hours of
school, study, church services, or morning rising.
4. Silence is to be kept while going between study hall and church.
5. Prayers and hymns should not be rushed.
D
Father Lazzero should find a way to enforce the old regulation
forbidding the keeping of wine or other such drinks in one's room.
As regards special diets, if one claims to be sick, he should either be sent
to the infirmary or be asked to return home. This directive is for pupils, not
for confreres.
51. To Father Thaddeus Remotti
For many years he had been and still was a hard-working
assistant pastor in the parish of St. John the Evangelist at "La
Boca" [in Buenos Aires]. He is still living [1931).32
My dear Father Remotti,
Rome, January 12, 1878
I was happy to receive your newsy letter and your best wishes. May
God grant you the same in greater abundance besides good health,
wisdom, and holiness to enable you to do the work of ten people until the
middle of the next century. I know that you have a lot to do, but just do
what you can.
All beginnings are hard, as we well know. However, we can make our
own St. Paul's words: "I can do all things in Him who strengthens me."
Remember me to Gioia, Scavini and the other confreres. I would be
happy to hear from Scavini. Tell Gioia that I do care for him and pray for
him. I will answer him very soon.
Give my regards also to our dear pupils in the hospice, and, most of all,
to those who have joined us or intend to join us as Salesians. I ask for
prayers from everyone. You too pray for me.
Yours affectionately in Jesus Christ,
Fr. John Bosco
32He died in Uribellarea, Argentina in 1932 at the age of 78. [Editor]

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52. To N.N.
We publish this confidential letter with the consent of the
addressee, but we withhold his name.
My dear D... ,
Rome, January 12, 1878
God is allowing you to be put to a grievous test, but you will profit
greatly from it. Prayer overcomes everything. Work hard, be temperate as
regards food and drink, especially in the evening, do not take a nap during
the day, and never rest more than seven hours at night.
Meet the evil at the outset. As soon as you feel yourself tempted, start
working; if it is nighttime, start praying, and keep it up until you fall asleep.
Put these suggestions into practice; I will remember you at holy Mass, and
God will do the rest. Take courage, my dear ... , hope in God, and carry
on without worrying.
Pray for me who will always be, in Jesus Christ,
Your most affectionate friend,
Fr. John Bosco
53. To Father Thaddeus Remotti
Dear Father Remotti,
Turin, August 7, 1878
I received your letters with pleasure and in good time. Cheer up. God
wants sacrifices from you, but He also holds in readiness your reward,
which will be great. Be very patient. Put up with the faults of others that
they may bear with yours. Here we always care a lot for you and pray for
you. God bless you.
Yours affectionately in Jesus Christ,
Fr. John Bosco
54. To Father Joseph Vespignani
Prefect at Our Lady of Mercy Church and later in our Almagro
Hospice in Buenos Aires, he was also in charge of the novices. Don
Bosco usually addressed his Salesians with the familiar "tu" form
even after they had become bishops. However, he made exceptions
for members like Count Cays who had entered the Congregation as
adults. He always addressed him in the polite third person form.
Father Vespignani, realizing that he too was being thus formally
addressed, asked Don Bosco to use the familiar form, and Don

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Bosco replied, "I will do so when you become better." Father
Vespignani had to wait until 1880 for this.
My dear Father Vespignani,
Turin, August 12, 1878
I realize that you are in fairly good health because you have a strong
constitution. I know too that you work a lot. But you must slow down. To
get more done, work less, or, at least, no more than your strength permits.
Please, send me detailed news of the hospice, the novice, the novitiate,
the course of study, and so on.
Your brother Emest33 is doing well and gives great promise. He wants
to become a full-fledged Salesian as soon as possible. He would like to
visit you.
Give my warmest regards to Father Milanesio, to whom I will write
very soon. God bless you, your spiritual sons and confreres. Help us fight
the Lord's battles on earth so that we can be worthy of a crown in heaven.
Father Nenci is here with us.34 His health is much better and he is
anxious to go to Patagonia.
May God's blessing be with us. Pray for
Yours affectionately in Jesus Christ,
Fr. John Bosco
55. To Father Michael Fassio
He was the catechist in the Colegio Pio at Villa Colon. Father
Augustine Mazzarello, whom Don Bosco mentions, was the
prefect.
My dear Father Fassio,
1878
Your letter pleased me a lot. I rejoice for your good health and your
good will. God sustain you in them! I pray for you every day. Tell
Graziano (who is also very dear to me) that I do not forget him at Mass. I
will send him a letter with the next departure of missionaries.
Join forces with Father Mazzarello in kindling a huge fire of charity
whose flames may set ablaze the whole school and its environs.
Have no doubts about my affection for you and for all my dear sons in
33Father Ernest Vespignani died in Buenos Aires [in 1925]. He was highly reputed as an
excellent architect. [Author]
34A priest of Lugo who crone to join the Salesians. Cf. Vespignani, Un Anno al/a Scuola
def Beato Don Bosco, p. 44. [Author]

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South America. As regards your matters of conscience, go on exactly as
you wrote to me. Calm comes after the storm.
God bless you. Pray for me.
Always yours affectionately in Jesus Christ,
Fr. John Bosco
56. To Father James Costamagna
He was director of the Our Lady of Mercy Church in Buenos
Aires.
My dear Father James Costamagna,
Turin, December 31, 1878
Your letters have been a delight. Your brother was here and gave me
good news about your family. Your young nephew is here with us at the
Oratory and is behaving very well. He wants to become a Salesian and
join his uncle in South America.
Work hard to train many holy novices for me. Give my regards to all
our friends and confreres. Pray for me.
Always yours affectionately in Jesus Christ,
Fr. John Bosco
P. S. When are we going to Patagonia?
57. To Father Francis Bodrato
He was the first provincial of the Salesians in America and
director of the St. Charles Hospice in Almagro.
My dear Father Francis Bodrato,
Turin, December 31, 1878
Your letter and those of my dear sons in Buenos Aires reached me in
good time. I will try to send a word or two to each one. Then you can
distribute my letters through the confreres or through the sisters.
Let us praise the Lord who continues to bless us in such a tangible way.
Here are a few special things I want you to remember:
1. Be ready for any sacrifice to maintain unity and charity with your
confreres.
2. Whenever you have to correct or counsel someone, never do it in
public, but always between the two of you alone.
3. As soon as you have corrected someone, forget the fault and treat
him with the same kindness as before.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
This is the last will and testament of your friend and father, Don Bosco.
Other news you will have from our dear confreres who are ready to join
in your efforts.
Please give my warmest regards to the boys in the hospice. Tell them
that I love them in Christ and bless them.
God bless you and your work. I am, in Jesus Christ,
Yours affectionately,
Fr. John Bosco
P.S. Humble respects and best wishes to Dr. Caranza and to the prior of
Our Lady of Mercy Church.
58. To Father Michael Fassio
My dear Father Michael Fassio,
Turin, December 31, 1878
You have certainly received my letter by now, so I only add a few words
to tell you how pleased I am with you. I have the warmest affection for you
in Christ, and I commend you to Him each day in my prayers.
Sanctify others by sanctifying yourself. Pray for me who will always be,
Yours affectionately in Jesus Christ,
Fr. John Bosco
59. To Father Thaddeus Remotti
Turin, December 31, 1878
My dear Father Thaddeus Remotti,
I like the frankness with which you have several times written to me.
Keep writing that way. But I want you to remember a few basic points
which can serve as my testament to you.
1. We must put up with the faults of others even when they hurt us.
2. We must cover up the shortcomings of others and not poke fun at
them, if this should offend them.
3. Work, but work for the love of Jesus. Put up with everything rather
than break the bonds of charity. "Bear one another's burdens and so fulfill
the law of Christ." [Gal. 6, 2]
God bless you, my dear Father Remotti. Farewell in this world, if such
is God's will. A place in heaven is being prepared for us and God's mercy
will grant it to us.
Pray for me who now and always am,
Yours affectionately in Jesus Christ,
Fr. John Bosco

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In all of his many letters appealing for alms or thanking people
for their charity, Don Bosco included an almost obligatory phrase
of assurance that he, all his Salesians, and all his boys were praying
for their benefactors. Clearly he was convinced that those prayers
were of real benefit and value to his benefactors, a reward for their
generosity in the past and an encouragement for future help. In all
this he was drawing upon the purest sources of Christianity. When
St. Paul asked the Corinthians to be generous to their needier ~
brethren, he gave as one reason the prayers that the recipients
would offer for their benefactors: "They pray for you longingly." [2
Cor. 9, 14]
Some of Don Bosco's other reflections during this period can be
reconstructed from a number of fragmented reports of conversations.
8. FRAGMENTS OF CoNVERSATIONS
Don Bosco was always firmly opposed to engaging in polemics in
the press. We have already seen how he urged Father Bonetti to
"stop fighting" 35 in the Salesian Bulletin. Speaking with him and
with Father Barberis after dinner on May 18, he substantially told
Father Bonetti,
You think that you accomplish something by blowing off steam. You
say that it is sometimes necessary to speak one's mind and defend oneself
from harassment. But what does one really accomplish by this? Good
people are more easily impressed by plain statements than by vehement
assertions. You don't convince readers who are not well acquainted with
what you are talking about and instead open yourself to attack by people
who thrive on invectives. They only too gladly latch on to an imprudent
word, an ambiguous phrase, or an exaggeration to vex us all the more.
But what really matters is that we must realize that our times are evil.
The government is looking for pretexts to hunt down religious orders. In
nearly all cases they have found such pretexts and have made a clean
sweep of their houses. Up to now they have left us in peace. Generally
speaking, don't think it's because they like us. The reason is that we make
it a point of avoiding offense, walking between the raindrops as it were, so
as not to get wet. They leave us alone also because we have never reacted
against even those who were beginning to bother us, and we have always
3 5See p. 670. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
used the greatest caution and prudence in both speaking and writing. I was
on all occasions fully aware of all that was going on around me and of
attempts being made to trap me, but I never allowed a line to be printed
that might possibly compromise us.
We must continue to follow the same policy. Our Bulletin already
enjoys a very vast field of action in publicizing the good works we have
undertaken; there is really no need to get involved in thorny problems. In
this way we will peacefully spread our ideas, accomplish great good and
continue to move forward. But if you go spoiling for a fight, tomorrow you
will find someone all too willing to take up the quarrel, rebutting a
statement of yours with an article. The next day some other journalist,
angered by your intemperate expressions, will write a ton of evil against
us. Then a government official, taking exception at some hasty and ill-
taken expression, will make a lot of noise about it and report the matter to
higher authorities. Immediately everyone will be glaring at us, will sound
the alarm and put our backs to the wall. We shall then be unable to do
anything and unnecessarily expose ourselves to harassment.
Take, for instance, Letture Cattoliche. How much good it has done!
Perhaps no other periodical has been published for as long without running
into grave problems and drawing unfavorable attention. Many periodicals
have died out, but Letture Cattoliche has gone on without hindrance. To
achieve this I have often had to contend with writers who at all costs
wanted us to publish their pamphlets in our Letture Cattoliche. I even had
problems with ecclesiastical authorities who wanted me to include
political topics. I always resisted this and, so far, things have worked out
well. Only once there was minor trouble when the bishop of Ivrea, of
happy memory, ordered me to print a pamphlet. I can't even remember its
title, but the trouble was short-lived. Believe me: if you really want us to
do good and keep on doing it, let us stick to the truths [of our faith], be
factual and shun polemics.
The troublesome issue was that of January 185 4, in the second
year of Letture Cattoliche, entitled II Catechismo Cattolica sulle
rivoluzioni [The Catholic Catechism on Revolution]. It was not a
new publication, just a reprint of an anonymous work which had
already gone through four editions. The order to reprint it came
from Bishop [Louis] Moreno of lvrea, who had then had a major
position in the administration of Letture Cattoliche. 36 Don Bosco,
knowing how some people felt, foresaw that the resulting polemic
36 For details on this matter see Vol. VII, pp. 95ff, 378ff; Vol. VIII, pp. 177f. [Editor]

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would raise many hackles. He hoped to avoid stirring up a hornet's
nest, but he had to bow to the bishop's authority. Very soon all the
consequences he had foreseen came about; he was called to task by
the civil authorities, reprimanded, and embarrassed in many ways.
It was only owing to his great prudence that the consequences were
not worse.
Let us now jump from May to November, for which we have
notes of three conversations. The first centered on the fourth
diocesan synod which had ended the day before. Present were some
priests in key positions at the Oratory. The main complaint was
that the archbishop had been too hard on his priests; instead of
encouraging them in their apostolic work, he had heaped
reproaches upon them, as if they were to blame for the bad state of
the diocese. The upshot of the conversation was that a word of
encouragement, a show of confidence, an acknowledgement that
the clergy was doing a fine job even though more needed to be done,
would have kindled them with enthusiasm, zeal, and stronger
motivation. Instead, the archbishop's talk had been one long
reprimand.
After these remarks, Don Bosco arose.
"Come, all you scholars and moral theologians," he said, "here
we have a moral question to resolve. Has this discussion of ours
been sinful? Or can we say that our comments have arisen from our
light-mindedness or deficiencies which we now should correct?"
At first nobody said a word; then everyone chuckled. Each
explained why he thought the discussion legitimate. One priest
remained pensive and then remarked, "There was something wrong
with it: idle words."
Don Bosco replied: "If no malice or ill will was intended, we
cannot speak even of a venial sin, nor can we say that those were
idle words. We are in the midst of grave difficulties; we are like
people in frail boats among reefs, constantly on guard lest we dash
against them.... We have to defend ourselves, and so we must be
on the lookout for dangers, study the lay of the land, take stock of
the weapons with which we are being attacked...."
Don Bosco's second conversation dealt with various aspects of
the internal regimen of the Congregation. After dinner he remarked
to those around him that it was imperative to forge even tighter
bonds between the Oratory and the individual houses.

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I fear-he said-that these ties may weaken. So long as there will be
directors who were personally trained by Don Bosco, things will go well.
Now, however, we are beginning to appoint directors who have spent little
time with Don Bosco and there is danger that cordial relations between
confreres in different houses will be lessened. We really need to free the
superior chapter of details in running the Oratory so that it can actively
look after all the houses. Each chapter member should have as many
secretaries as he needs to handle the mail in a careful and timely fashion.
Our present work overload, joined to our limited personnel, makes it
impossible to answer promptly the correspondence from our schools. This
only makes for inefficiency and coldness. Then it will also be necessary to
appoint official visitors for each house to check out details and take
appropriate measures. Unless we keep in touch personally and by mail,
divisions will in time set in. We have been running our affairs so loosely up
to now that, if we keep it up, any school director who might wish to break
away could probably succeed. Yet to date this has not happened because
of the affection everybody has for Don Bosco.
A burning question at that time was the problem of teacher
certification. In the next volume we shall see the harassment
caused by school authorities because of the lack of certified
teachers. It started this year [1878]. The tongue always returns to
the aching tooth: the conversation drifted to this topic and,
seemingly, dwelt upon it at length. Our notes touch only upon some
fragments of the conversation.
So far-Don Bosco commented-our schools have managed to function
fairly smoothly. We abided by the law as much as possible and somehow
we got by. But now open war has been declared. They would like to see all
schools operated by dioceses and religious orders closed down. They are
becoming more and more maliciously critical of us. We must forestall
them. Then, too, new schools will have to be opened every year, and how
will we manage without certified teachers? Until now there was the leeway
of unscheduled examinations for those who sought to be certified as
secondary school teachers, but this is being done away with. Fortunately
we do have men attending the university: Fathers Bertella, Bordone,
Cinzano, Caesar Cagliero, Piccono, the cleric Besso Gallo, and others. A
few more are preparing to register next year. Thus we can hope to get by
the problem. Truly we must be alert and take counter-measures if we are
not to lose all we have.
He had hardly said these words when Father Deppert arrived

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from La Spezia stating that Don Bosco was awaited there to decide
upon an addition to be made to that house. He explained that the
people there complained that Don Bosco gave little thought to their
house, almost as if it were not his own; even the school's friends felt
disheartened because he seemed to have so little concern for a real
need.
As regards La Spezia-Don Bosco replied-I intend to proceed slowly
and cautiously. I'd rather motivate others than do things myself. Still, had
the director only sent me the report I requested eight months ago while I
was in Rome, we might have been able to put up a larger building with the
aid of the Holy Father and of some cardinals.
Don Bosco then sketched out a report for Father Rocca to help
him draw up a petition to the Holy Father.37
The third conversation [we are recording] took place on
November 27. Don Bosco was speaking with Father Barberis
alone, who had gone up to his room at about five that afternoon;
together they walked in the hallway for some ninety minutes,
talking about office business, Oratory matters, the progress of the
Congregation, and personal confidences.
Your two weekly talks to the novices-Don Bosco began-are part of
your duties, but once a month ask Father Cagliero and Father Bonetti to
replace you. This way you will have a break and the other superiors will
have a chance to speak to the novices, who will come to kn0w them. This
will also help strengthen the bonds between the older and younger
confreres. The main reason, however, is that certain things need to be
repeated a hundred times. If the same speaker does that, boredom sets in.
Another speaker, instead, can treat the matter somewhat differently, with
fresh examples, comparisons, and so on. With a new approach, truth is
more pleasantly accepted in one's heart. Also, certain things have to be
said, but not by you. Since it is quite advisable that you assign the topic to
them, let them take care also of that.
Don Bosco then made a very important general observation:
Our main endeavor-he stated-is precisely to know how to get others
to do the work. When we find someone wrlling to take on certain tasks, and
37See pp. 517f. IEditor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
he does them gladly and well, our burden is lightened by that much. If one
cannot do the task, we look for someone else. In the Oratory's early days,
Don Bosco's principal endeavor was to find people and funds to help him.
At that point Don Bosco came down to some specifics:
Teach our novices how to write letters properly-he told him. It is
unbelievable how many educated persons and even priests fail in this. For
us it is an extremely important matter. People will often appraise not just
an individual but an entire school, even our whole Congregation, by a
letter written by a confrere. One of our schools lost many pupils because
ofthe prefect's clumsy letters. So I want all the novices to write me a letter
during the coming novena of the Immaculate Conception, but tell them I
want it written in perfect accordance with the rules of letter writing. I will
give a prize for the two best letters. They may write on any topic of their
choice: narrate an incident in their lives or wish me a happy feast or say
anything at all, but they must write the best way they can. The appendix to
our school regulations may help them. Indeed, explain them yourself. This
way we will achieve our objective.
The next point of discussion was whether a cleric who was doing
very well at the Oratory should be transferred to another school
where someone in a similar situation was not doing well. Don
Bosco commented: ''Let's not spoil one good situation to straighten
out another." Then the conversation veered to the good being
achieved within the Oratory and within the whole Congregation.
Father Cagliero was right yesterday-Don Bosco remarked. Indeed,
how many boys we have who can easily measure up to St. Aloysius. How
many have kept their baptismal innocence and continue to keep it at the
Oratory, even though they have now come into their very critical years.
Others-and they are the majority-have repeatedly been overcome by
the devil, but, once they got here, they have changed their lives. For them
it is almost like entering into another environment: they forgot all their
former bad habits, and their lives, year after year, are such that we can say
they have not committed a single deliberate venial sin. This must be our
consolation; this is what has always motivated me to spread our work. It
really does seem that wherever our Congregation sinks its roots, God's
grace abounds.
A recent meeting with Bishop [Peter] Ferre of Casale, a
scholarly and keen observer, had prompted these comments. The

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bishop, asking himself why the Salesian Congregation was
developing so rapidly and why Salesian schools were doing so well,
gave some distinguished persons two reasons for this success. Don
Bosco believed they were true and mentioned them that day to
Father Barberis.
Don Bosco has two main secrets, the key to all the good accomplished
by his sons-Bishop Ferre had said. First, he so imbues his boys with
piety that they become almost inebriated by it. The very atmosphere about
them, the very air they breathe, is charged with religious practices. The
youngsters are so touched by piety that they no longer dare try anything
wrong even if they wish to. The means of doing evil are no longer present.
They would have to go head-on against the current in order to become
bad. Neglecting any of their practices of piety would make them feel like
fish out of water. Hence they are very docile; they act out of conscience
and conviction; rebellion becomes unthinkable. Everything moves along
well as if by an irresistible force. But how does Don Bosco manage to keep
so many clerics and young priests working in a most dangerous ministry
without falling when they themselves are at a very critical age? This is
where Don Bosco's second secret comes in. He loads them down with so
much work, so many cares and responsibilities, that they have no time to
think of anything else. No one can be attracted to evil if he scarcely has
time to breathe! At Borgo San Martino there are two young clerics who
seem to be good for nothing. Yet, they attend to their own studies, prepare
for examinations, teach classes, and supervise the boys. How can their
morality be anything but sound when they work so hard?
After disclosing the bishop's remarks, Don Bosco commented:
I think he stated two beautiful, sound truths. As for practices ot piety,
we try not to overburden the boys or exhaust them. We make these
practices like the very air they breathe, neither weighing upon them nor
wearing them down. At the same time we shoulder the heavy burden, and
we are inundated by work. And we work hard-yes, indeed, especially this
year. How many houses have we opened this year, Father Barberis?
Count them.
Father Barberis added them up, including the houses of the
sisters, singling them out by kind. "Twenty houses have been
opened in the course of this year alone in Italy," he said, "at La
Spezia, Lucca, Montefiascone, Quargnento, Lu, Chieri, Nizza

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Monferrato, and Este. In France we have the hospice and a
novitiate in Marseille, a hospice and school at La Navarre, and our
sisters run a school for girls. Then, in South America, we have the
sisters at Villa Colon and our hospice at Montevideo and at Las
Piedras; at Buenos Aires we have St. Charles Church, St. Charles
Hospice, the sisters at La Boca, and a parish at Ramallo."
It is no effort to count them up-Don Bosco replied-but they represent
an astounding achievement. And this does not include houses under
negotiation which will be opened later, not to speak of those endless,
complicated, wearisome negotiations that almost drove us crazy, only to
fall through at the end. It is God's assistance that triumphs. How grand it
stands out for those who can discern its mysterious ways. The virtue of our
boys and the growth of our Congregation are its effects. But they are the
exterior effects; the interior effects far surpass them.
At this point Don Bosco, taking into his confidence Father
Barberis, whose simplicity he loved, turned to more intimate
matters.
If only Don Bosco could speak-he exclaimed. For instance, we are
sure to succeed in everything we undertake. People sometimes remark that
Don Bosco sends a mere lad to run a school, and common sense says that
the school will never prosper or run properly under an individual whose
limitations and deficiencies are quite known. They also criticize Don
Bosco for this. Still, he goes on tranquilly, sure of his step, and never yet
have we had to turn back....
Besides, who can see the mysterious work going on in souls? Somebody
comes to confessions and tells his sins.
"Anything else?" I ask.
"No, nothing else."
"How about such and such a thing you did in these particular
circumstances?''
"You're right, and I've never dared confess it."
Someone else comes and, after a string of sins, says: "That's all!"
"Are you sure?"
"Yes! I have nothing else."
"Then I cannot give you absolution."
At times this kind of penitent may walk out, go to another confessor and
continue to conceal his sin. Finally, moved by remorse, he comes back,
and, falling at my feet, says: "Don Bosco, I am a hopeless sacrilegious
sinner. I have never made a good confession. But now I want to change my

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life and will confess everything. I thank God, who in His mercy has saved
me!"
Sometimes these penitents are young adults or well-educated students;
occasionally it may even be a cleric about to receive major orders. These
are truly extraordinary graces. That's why we can go forward
unhesitatingly.
And what about the remarkable growth of our Congregation? One can
say that everybody opposes us and that we have to fight them all. The
government is entirely against us; even some religious orders look askance
at us as they see themselves declining while we continue to grow. We are
hampered by contrary winds coming from within chanceries, families,
society at large. Unless God willed it, we would never be able to do all we
accomplish. What obliges us all the more to wonder at the goodness of
Divine Providence is that we not only go forward, but the horizons clear
up before us, and we know where we are going because our path is marked
out for us ....
That year [1878] had brought some fear for Don Bosco's health,
and even his life. It must have been a warm comfort to hear him
speak in a way implying that he did not believe his end was close at
hand.
If I were to die now-he said-in fact I would not be leaving our
Congregation in good shape, but in a fairly complicated mess. True, I can
count on you now and you would be able to carry on as other
congregations do. Still, our affairs have not yet reached the point they
should be. Steps must be taken of which you have no idea at all. They are
seen only by one who has held the reins over the years. Furthermore,
various plans have yet to be carried out. I, for one, have plans for our
studies which must be realized little by little, but as of now nothing has
been done. Then I have plans for a Church history based on an entirely
new approach. Lest I forget, I have given Father Bonetti a summary
outline of it. My approach is to give first of all a solid presentation of the
apostles' teaching and then prove that they died in witness to their
preaching and writing, namely, the life and teachings of Jesus Christ.
Secondly, I would present the history of the first three centuries in such a
way as to show that the Church always preserved unchanged the doctrine
preached by the apostles and sealed by their blood, and that the martyrs
also gave their lives for the selfsame truths. Then I would follow up with a
third section, in which everything would become clearer through the
uninterrupted succession of the Supreme Pontiffs. I would also prove that
the doctrine the Church has held throughout all the centuries is the same

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
as that preached by the apostles and sealed with their blood, the same as
that for which the martyrs gave their lives ....38
Here our notetaker leaves us stranded, adding only that "many
other things were discussed," but that he had to cut short his notes
"for lack of time."
The topic of studies naturally leads us to talk about libraries.
Don Bosco deeply loved the Oratory's library. We have evidence
of this in his talks with the directors. On December 2, pacing back
and forth with Father Barberis, he exclaimed:
This room is large and full of books, but we have to enlarge it to make
room for more books. Who would ever have thought it? It has been nearly
thirty-three years since poor Don Bosco came to this place carrying his
entire library in a single basket-a breviary, a few books for preaching,
and that was all. Here we have this huge room with an annex adjoining it,
and yet we need more room, and we have to enlarge our quarters.
Father Barberis remarked that plans were afoot to put a stove in
the large room and close off the bookshelves with a screen so that
books could not be removed without the librarian's permission.
Priests and teachers might then use the room as a study hall. "Do
whatever is necessary," Don Bosco replied, "but let us forget about
stoves. In the seminary we had no stoves anywhere, and no one
ever complained. Everything worked out fine. Now we practically
have a mania for heating everywhere. I find it hard to remain silent
when it's a question of avoiding waste of money. If a room is kept
tightly closed and there are several people in it, why do we need
heating?''
The increased comforts of our world redouble our admiration for
the austerity of our fathers.
9. EXTRAORDINARY CHARISMS
The reading of consciences and the ability to predict a person's
life and death, as we have mentioned elsewhere in this volume, are
certainly extraordinary gifts. It is an undeniable fact that Don
38This sentence is repetitious just as in the Italian original. [Editor]

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Bosco enjoyed the gift of prophecy. On one of his last visits to
Momese, while leaving the dining room in the company of a cleric
and a lay teacher who had come from our school at Borgo San
Martino, he laid his hand upon the latter's shoulder, nodded toward
the cleric, and asked, "What will become of this cleric?"
"He will be a renowned preacher," the lay teacher replied.
"Or a great sinner," Don Bosco added. As it turned out, the
cleric eventually left the Congregation, and, as a diocesan priest,
brought deep grief to the Church at Tortona.39
The mother of Father Dominic Belmonte died in 1878. In 1864,
while visiting her son, who was then a cleric at the Oratory, she told
Don Bosco of her fear that she would not live to see her son's
ordination. Don Bosco assured her: "Not only will you see him
celebrate Mass, but you will make your confession to him." In all
truth, stricken by cancer, she drew near to death. Her son rushed to
her side from Borgo San Martino, where he was director. She asked
him to summon her parish priest for confession, but, since the priest
was away, she told him, "You hear my confession then." And her
son did so.
In July 1878, a Salesian at the Oratory dashed up to Don
Bosco's room in profound grief to say that his mother was dying at
Caramagna. Don Bosco reassured him: "You can be positive that
your mother will not die now. She has a few years yet to go....
Tomorrow morning, before going home, come to the sacristy at
seven-thirty and I will give you a blessing for your mother." The
Salesian was there promptly. Don Bosco asked him to kneel and
blessed him, adding, "I send my blessing to your mother. When
you get home, you will find her completely cured." Reassured but
anxious to verify the fact, he immediately left. When he got home,
his mother came out of the house to welcome him. At precisely
seven-thirty that morning she had suddenly felt very well as if she
were being lifted from her bed by an invisible hand.
However, chief among accounts of supernatural charisms is an
event narrated by Father [Evasio] Garrone; it includes extraordi-
nary facts such as are encountered only in the lives of the greatest
saints.40
39Letter from Professor Attilio Caracciolo to the author, August 3, 1931. [Author]
40We take this story from a handwritten statement by Father Garrone, and from notes
taken by Father Lemoyne, who completed the story with data from Father Garrone's own
lips. [Author]

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700
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Evasio Garrone entered the Oratory as a student on August 4,
1878 at eighteen years of age. At home he had been a store clerk. It
was seven o'clock in the evening when he came to the sacristy door.
A long line of boys was filing in. His curiosity aroused, he followed
them and saw a priest hearing confessions. He knelt among some
boys who were preparing themselves, but his mind was more on
home than on his sins.
When his turn for confession came, he was unprepared and could
not think of a single sin. So the priest said to him, 'I'll tell you your
sins." One by one, in chronological order, the priest went through
all of them, describing the circumstances of each. Then the priest
went on to give him some advice, but with such gentleness and
affection that each word brought the young man greater comfort. A
feeling of content came over his heart, so that he thought he was
practically in heaven. The priest concluded by saying, "Garrone,
thank Our Lady. She has answered your prayers after an anxious
wait of six years. Always be devoted to Her, and She will save you
from many dangers.''
From the age of twelve, in fact, Garrone had nurtured a hidden
desire to become a priest. However, since he knew that his family
could not pay for his education, he never breathed a word of his
desire to a single soul. At eighteen, when he first heard of Don
Bosco, hope was revived in his heart. For the first time he spoke to
his parish priest about his desire for the priesthood. The latter
listened kindly and helped him get into the Oratory.
We can easily imagine his amazement on hearing himself called
by name the very first moment he entered the Oratory and on being
told of the precise length of time he had cherished thoughts of the
priesthood, as well as all the other extraordinary things which we
just recorded.
His confession over, he walked to a corner of the sacristy and
knelt down, his hands clasped behind his back, lost to the world
around him, puzzling over the mysterious confessor who had
unveiled the secrets of his life. He pondered, Who is this priest
who seems to know me so well? Is he from my home town? I've
never seen him at Grana. How can he know me so well? He
thought about his confession and all the consoling words. Caught
between wonder and emotion, he could scarcely get back on his
feet.

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Miscellaneous Confidential Matters Regarding Don Bosco
701
The next day, while in the playground, he saw all the boys run
toward a priest who was approaching. He joined them. It was the
same priest who had heard his confession. As soon as he was near,
he heard the priest say to a young boy, "I'd like to have you
cooked."41 Then the priest turned toward Garrone and added, "I'd
like Garrone here cooked too." Garrone was astonished. Who was
this priest who had called him by name, knew all about him, and
wanted to have him "cooked"? At once he asked the priest, "Do
you come from my home town?"
"No," was the answer. "Do you know me?"
"I've never seen you before," replied Garrone, who turned to the
one next to him and asked who the priest was. "He is Don Bosco,
the Oratory's director," was the answer.
"Right, I am Don Bosco," the priest added with a smile.
"But you are not the one who sent me a letter of acceptance, are
you?"
Father Garrone later explained to Father Lemoyne that he spoke
so boldly because he was impolite and did not know what he was
saying. From that moment on, however, he nurtured a profound
respect for Don Bosco
Soon after, he met some of the boys of the so-called "Garden
Club" and later Father Berto made him a member too. Once, Don
Bosco saw him watering the flowers, and remarked, "Good! I will
make you my gardener."
"But, Don Bosco, I want to be a priest," Garrone replied.
"Yes, of course, and a missionary as well!"
Garrone did not plan on becoming a Salesian, but, unwilling to
displease Don Bosco, he said nothing, finished his work and rapidly
left the terrace.
During that winter42 he witnessed a miracle. Along with a
companion named Franchini he was serving Don Bosco's Mass in
the little chapel next to his room. At the elevation of the Host he
noticed that Don Bosco was in ecstasy, his face suffused with a
heavenly expression which seemed to flood the whole chapel with
41 Perhaps Don Bosco meant making one "palatable" in a figurative sense, i.e., pleasing,
agreeable, good. [Editor!
42Father Garrone wrote: "In January 1879." But this was a lapse of memory because Don
Bosco was absent from the Oratory from December 31, 1878 until the beginning of spring.
This occurrence must have taken place in December 1878. Since it was winter, Father
Garrone, who wrote a long time afterward, thought it was January. [Author]

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702
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
light. By degrees Don Bosco's feet left the altar platform, so that he
remained suspended in air for some ten minutes. The two altar boys
could not reach up to his chasuble. In utter bewilderment Garrone
dashed out to call Father Berto but could not find him. On coming
back he saw that Don Bosco was just descending, so that his feet
once more touched the floor, but a heavenly aura still seemed to
hover about the altar.43
After Mass and the long thanksgiving that followed, Garrone
served Don Bosco his coffee as usual and asked, "Don Bosco, what
happened to you this morning at the elevation? How did you rise so
very high?" Don Bosco glanced at him a moment and then said,
"Why don't you have a little coffee with me?" Garrone realized
that he did not want to talk about the event, and so he sipped his
coffee in silence. On three occasions Garrone witnessed Don Boco
levitating during his Mass.
Along with the flowers they tended, the boys of the Garden Club
also cared for a few beanstalks set in boxes outside the terrace
windows [of Don Bosco's room]. Along with grapevines, the
beanstalks kept the sun from shining directly into Don Bosco's
rooms. When the beans were ripe they were cooked and Don Bosco
used to give them to the gardeners to eat. "I'll have you cooked
too," he used to tell them in those days.
In 1879, he gathered together all his "beans," as he used to call
the boys of the Garden Club, and gave them a talk. At its end he
said, "Some of you will go home for summer vacation. One of you
will go home hoping to return, but he will give in to his family's
wishes and enter the diocesan seminary. Others will return and
become clerics and stay with Don Bosco. One of you will die. One
other will return for his retreat, but will be unable to go to Lanzo
because he will have to stay with a friend about to die."
All these statements came true exactly as Don Bosco had
predicted. Garrone himself returned on the eve of the retreat only to
be told, "Take care of Emili Tavella who is critically ill." He went
to the infirmary and found the sick boy who was to live but one
more day and night.
43The altar of this miracle ended up in the St. Rose Institute of the Daughters of Mary,
Help of Christians, in Moncrivello (Vercelli). However, Mother General Louise Vaschetti,
yielding to the desire of the Salesians, arranged to have it brought back to Don Bosco's room,
where it is now located. Cf. Giraudi. L 'Oratorio di Don Bosco, p. 132. [Editor]

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Miscellaneous Confidential Matters Regarding Don Bosco
703
In 1881, after making his last confession of the school year to
Don Bosco, Garrone was told, "Garrone, we will not be seeing
each other for some time. You will be drafted into the army and will
be assigned far from Turin. Always remember that your guide is
Mary, Help of Christians. Always put your trust in Her. She will
comfort you and keep you from all harm. Remember the promise
you made Her in your first confession at the Oratory."
Garrone, somewhat small and frail, thought to himself, "Don
Bosco is wrong this time. How can I be drafted when I'm hardly a
span's height and thin as a rail?" Everyone felt the same way, so
that on being told that Garrone might be drafted, Father Lazzero,
the director, gave him a kindly rap on the head and said, "Come,
now. What can King Humbert ever do with you?" Three months
later, however, when his number was drawn and he reported for his
physical, he was declared fit for service, to everyone's astonishment.
He reported for duty on the feast of the Epiphany the following
January, leaving his dying mother behind him. She passed away
within an hour after his departure. He arrived at the base late and
was immediately jailed for the night. When the reason for his
tardiness was learned the next day, he was released. Assigned to
the 14th Infantry Regiment he had to go all the way south to
Catanzaro. From there he was transferred to Cotrone where, on
May 20, with no explanation, he was ordered back to Turin to
serve in the medical corps and care for patients in the military
hospital.
He immediately called on Don Bosco who, after hearing his
confession, told him, "Be kind to your patients and make good use
of your time. Study hard and learn all you can. Your military
training will stand you in good stead. These are the days when you
must do good for others, but be on your guard during the short time
that you will be in Susa."
Garrone did not understand these last words. However, some
months later, on being promoted to adjutant corporal, he was
assigned to the infirmary of the 5th Alpine Regiment. There, except
for Our Lady's special favor, he would have been destroyed in both
body and soul. When he returned to Turin, he was chided by Don
Bosco for having forgotten the Blessed Virgin who had constantly
protected him. Then Don Bosco added, "What you went through
will help you do very much good for the boys."

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704
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Reflecting on his situation, Garrone applied for a transfer to
Turin, where he remained until his discharge. Every Saturday he
went to confession to Don Bosco. Once after hearing his confession
Don Bosco said to him, "Be alert to the needs of such and such a
patient. Make sure that he receives everything necessary." But
Garrone had not mentioned any of his patients to Don Bosco. On
getting back to the base, however, he realized that the patient Don
Bosco had meant was a Protestant who was desirous of becoming a
Catholic. Since the man was seriously ill, Garrone tried to locate a
priest for baptism. Finding no one, he took water and baptized the
man conditionally himself. The patient was filled with suchjoy that
he clasped Garrone in his arms. He died ten minutes later.
On being discharged from the army, Garrone could not make up
his mind whether to enter the seminary or stay on with Don Bosco.
He spent three days at home. Then, on the very day he should have
reported to the seminary for his entrance examination, he found
himself at the Oratory in Turin, scarcely knowing how he ever got
there. He was sent to our school adjacent to the Church of St. John
the Evangelist to join the Sons of Mary. Toward the end of that
year, on confessing to Don Bosco that he was repeatedly losing
patience with a bedridden patient, the latter told him, "Within three
days he will trouble you no longer." Three days later the man died.
As a cleric, Garrone left for South America in 1889 with Bishop
Cagliero. Adding to the knowledge he had acquired in the medical
corps, he went on to learn a great deal more about medicine and
medical equipment, obtaining permission to practice medicine in
the vast territory of Patagonia. Thanks to him, the first hospital and
pharmacy were opened at Viedma. Through a quarter of a century
he became one of the most influential figures in the evangelization
of Patagonia, adding to his medical skill a spirit of love and
sacrifice.
The reputation for holiness following Don Bosco everywhere
throughout his earthly days rested undoubtedly upon solid
foundations. We shall see how his fame grew and spread year by
year throughout the last decade of his life. But even at this
particular point of our narrative, the most enlightened people,
experienced in God's ways, were already crediting Don Bosco with
such holiness.
At the beginning of 1879, Father Rua and Father Barberis

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Miscellaneous Confidential Matters Regarding Don Bosco
705
preached a retreat to the Sisters of St. Vincent at the Little House
of Divine Providence. Canon [Louis] Anglesio was superior, a
worthy successor of [St. Joseph] Cottolengo, who had loved and
esteemed Don Bosco for many years. After Father Barberis' last
sermon, Canon Anglesio went into the sacristy to thank him, but
Father Barberis protested that he should be the one to thank him
because he had asked his entire community to pray for Don
Bosco's recovery from the eye problem which was then affiicting
him. Then Father Barberis told him that all the Salesians hoped
that the Venerable Joseph Cottolengo would soon be elevated to
the honors of the altar.
The saintly canon, who usually never looked anybody in the eye,
gazed directly at Father Barberis, pressed his arm twice, and said in
an almost inspired tone, "Yes, yes. Let us hope so. And after him,
Don Bosco!"
This remark quickly made the rounds of the Oratory. It was
considered prophetic, especially by those who knew how
restrained in speech Canon Anglesio usually was. Events turned
out according to his wish, prediction or prophecy, whatever one
may care to call it. And today the gigantic figure of Don Bosco
looms even larger in the background of the past and on to the
projection of the future. It is the fervent hope of all that the Church
will soon place on the head of this glorious son of hers the greatest
crown of all.44
44Don Bosco was canonized on Easter Sunday, April 1, 1934, by Pope Pius XI. [Editor]

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INDEX

74.7 Page 737

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ABBREVIATIONS
C.
D.B.
D.M.H.C.
E.H.D.
G.C.
G.N.
L.C.
M.H.C.
P.S.E.
S.B.
s.c.
S.C.B.R.
S.C.I.
S.M.
S.S.
Conceptionists
Don Bosco
Daughters of Mary, Help of Christians
Exercise for a Happy Death
General Chapter
Good Night
Letture Cattoliche
Mary, Help of Christians
Preventive System of Education
Sa]esian Bulletin
Salesian Cooperators
Sacred Congregation of Bishops and Regulars
Sacred Congregation of the Index
Sons of Mary
Salesian Society
A
Adult Vocations see Vocations, Adult
Adversaries: D.B.'s a. in Rome, 5,
367f, 381f, 384, 763f
Advice: of D.B. sought by a cabinet
minister, 375f, 430ff
Alassio: Fr. Rua's report on our
school, 52; D.B.'s visit to the
D.M.H.C., 89f; D.B.'s trip to Alas-
sio to meet Archbishop Aneyros,
118; D.B.'s graciousness toward a
priest, 120
Albano: D.B.'s visit to, IOf; popularity
of the Salesians at the local seminary
and day school, 59; pupils' eagerness
to go to confession to D.B., 59; Pius
IX's generosity toward our school,
60; D.B.'s withdrawal in 1879, 353f
Albera, Paul, Fr.: director of the S.M.,
46f; member of the first G.C., 186f;
present at D.B.'s farewell to mission-
aries aboard ship, 242; D.B.'s pre-
diction about, 350
Alcoholism: Fr. Cafasso's and Fr.
Guala's opinion about the recovery
of alcoholics, 311
Alimonda, Cajetan, Bishop: visit to the
Oratory, 399f
Allavena, James, Fr.: loaned to a
diocese in Paraguay, 604
Almsgiving: spiritual rewards from, 84;
guidelines for Salesians, 182, 635f.
See also Charity
Aloysius Gonzaga, St.: celebration of
the feast of, 117, 578
Altar Boys: D.B.'s prediction about a
boy who served his Mass, 108f
Alumni: attachment to D.B., 24; cele-
bration of D.B.'s name day, 581f;
D.B.'s solicitude for the welfare of,
582f
Ancona: D.B.'s visit to, 107f; D.B's
prediction about the altar boy who
served his Mass, 108f
Aneyros, Frederick, Archbishop: es-
corted by D.B. during his pilgrimage
to Rome and other places, 36, 38;
arrival at Genoa, 102; Oratory
preparations for the visit of, 106f;
rousing welcome from boys and
Salesians, 109-114; D.B.'s closing
address in honor of, 112f; popularity
among the Oratory boys, 114; dis-
appointment at Archbishop Gas-
taldi'slack of courtesy, 114f; D.B.'s
goodbye to, 118; D.B.'s prediction
707

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708
INDEX
to the Argentine pilgrims, 118;
letters to D.B. from, 118f, 614
Anglesio, Louis, Canon: prediction
about D.B., 705
Animals: symbolic animals in D.B.'s
dreams, 425, 585ff, 627f
Anticlericalism: of Italian government
officials, 373f
Argentina: Salesian missionaries' achieve-
ments in, 592, 604-607
Ariccia: popularity of the Salesian
school, 59; generosity of Pius IX,
60; probable first meeting of the
Salesians with the future Leo XIII,
378
Artisans (Valdocco Oratory), awards
to the, 325f, 583f
Aspirants, Salesian: D.B.'s concept of,
196
Assistants, Salesian: D.B.'s tips to,
330, 619
Association of Salesian Cooperators
see Salesian Cooperators
Australia: request for Salesian houses,
61; offer of a vicariate apostolic,
123
Authorities, Civil: D.B 's respect for,
210
B
Baccino, John Baptist, Fr.: biographical
footnote, 130; priestly zeal, 130-
133, 236; excerpts from his letters
to D.B., 130f; history of his voca-
tion, 133
Barberis, Julius, Fr.: editor of letters
from Salesian missionaries, 22; let-
ters from D.B., 23, 500, 632;
excerpts from the chronicle of, 25ff,
30, 93, 103f, 159f, 226, 310f, 315f,
330f, 483, 576, 627; co-secretary of
the first general chapter with Fr.
Berto, 186; D.B.'s advice to avoid
polemics in the press, 689f
Belasio, Anthony, Fr.: preacher of the
retreat to the Oratory students
and novices, 577
Belmonte, Dominic, Fr.: member of the
first general chapter, 185; D.B.'s
prediction to the mother of, 699
Benedictines: D.B.'s visit in Rome to
the, 391f
Benefactors: an address by D.B., 82-
85; God's rewards to, 83f; D.B.'s
gratitude for, 88, 119; outstanding
b., 127, 529f; posthumous delivery
of honorific titles requested by D.B.
from Pius IX for, 372; D.B.'s
request of papal titles for his b. from
Leo XIII, 386; meeting of a poten-
tial b. with D.B., 411; death of three
great b., 440ff; D.B.'s letters to,
649-652, 654, 657. See also Beni-
tez, Francis
Benitez, Francis: lifelong Salesian bene-
factor, 127f
Bertagna, John Baptist: staunch friend
ofD.B., 300, 303, 361; biographical
footnote, 362
Berto, Joachim, Fr.: D.B.'s secretary
on trips to Rome, 1; newsy but
skimpy chronicle 2f; co-secretary of
the first general chapter with Fr.
Barberis, 186; letters from D.B.,
247f, 277, 677f; compiler of docu-
mentation on the controversy be-
tween Archbishop Gastaldi and
D.B., 277
Bilio, Louis, Cardinal: letters from
D.B., 42f, 104, 534; letters to D.B.,
232f; efforts to help D.B., 233f
Biographical Memoirs, The: sources
and historicity, x
Bishops: D.B.'s influence on the appoint-
ment of, 575; D.B.'s advice to a
bishop elect, 660f
Blessed Sacrament, norms for the daily
Benediction of the Blessed Sacra-
ment in Salesian schools, 209;
exhortation for spontaneous daily
visits to the, 210
Blessed Sacrament Sodality: its benefi-
cial influence among Salesian pupils
in Montevideo, 125f
Blessings (D.B.'s): efficacy of, 148,
424. See also Cures
Bodrato, Francis, Fr.: biographical
footnote, 116; letters from D.B.,
128, 604, 687f; pastor of a new
parish in Buenos Aires, 129; faith in
Pius IX's holiness, 607

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INDEX
709
Bologna: unrealized plans for a retreat
house in B. for lapsed priests, 499ff
Bologna, Joseph, Fr.: letters from D.B.,
22, 559ff; director at Marseille
557f
'
Bonetti, John, Fr.: biographical footnote,
12; letters from D.B., 14f, 313,
670ff, 675f; editor of the Salesian
Bulletin, 670; D.B.'s advice about
polemics in the press, 689f
Books: D.B's advice to his pupils about
what b. to read, 338
Bordighera see Vallecrosia
Borghese, Paul, Prince: acquaintance
wi~h. D.B. since boyhood, 4; high
opmton of D.B., 28
Borgo San Martino: Fr. Rua's report
on our school, 50f; D.B.'s visits to
117, 143f, 350; first meeting ors/
Sorbone with D.B., 142ff
Bourlot, Stephen, Fr.: biographical
footnote, 605
Boys: enthusiasm at D.B.'s return from
journeys, 45, 428; attraction for
D.B., 75, 108, 700f; D.B.'s warnings
to b. about sudden death, 95, 336f;
D.B.'s opposition to mingling b.
with adults, 197; D.B.'s fatherly
concern for, 2, 94, 341-344, 399,
583; love for D.B., 424, 426
Branda, John Baptist, Fr.: letters from
D.B., 23f, 671
Brazil: request for Salesian foundations,
59; D.B.'s prediction to a Salesian
about his future mission in, 61 O
Brothers of the Christian Schools:
Institute for Homeless Children in
Marseille, 75; hospitality given to
D.B., 76f; pupils' liking for D.B.,
76f; Salesian vocations among the
Brothers' pupils, 77; D.B.'s brief
exposition of his system of education
77f
'
Buenos Aires: a report of D.B. on the
Salesian work in, 58; untiring efforts
of the Salesians, 129; opening of a
Salesian parish, 129
Buzzetti, Charles and Joshua: building
contractors of the Church of St.
Secundus, 460; Gastaldi's attempted
fraud, 460-463
Buzzetti, Joseph, Bro.: letter from
D.B., 21; biographical footnote,
421; letters to B. about D.B.'s
illness, 422f
c
Cafasso, Joseph, St. see Joseph Cafas-
so, St.
Cagliero, John, Fr.: biographical foot-
note, 11; letters from D.B., 19,
115f, 121-124; musical composi-
tions, 101; provincial of the Salesian
communities in South America
121; exploratory trips, 128f; generai
esteem for, 134; recall to Turin for
the general chapter, 134ff, 184,
198, 217, 225; in Rome with the
missionary for an audience with
Pius IX, 23 8ff; at Becchi for the
feast of Our Lady of the Rosary,
581; tutoring the D.M.H.C. in
Spanish, 611; D.B.'s approval of
C.'s view of the S.S.'s recruiting
policy, 625
Calumny: against Fr. A. Rocca 289·
against D.B. concerning an ;nony~
mous booklet critical of Gastaldi
299, 306
'
Cannes: unrealized plans for a youth
center, 552f
Cardinals: going to confession to D.B.,
392; D.B.'s booklet ab0ut, 402
Carmen de Patagones: grave need to
establish a Salesian base in, 598
Carnival: D.B.'s idea of merrymaking,
67; D.B.'s prediction of a boy's
death before the end of the c.
season, 351
Cartier, Louis: letter from D.B., 678
Castelnuovo d'Asti: unrealized plans
for a girls' elementary school and
kindergarten, 492f
Catechesis: D.B.'s exhortation to the
S.C. as regards, 472, 474f
Catholic Publications see Publications
Catholic
'
Cays, Charles, Count: letters from
D.B., 103, 364f, 565f, 668 674f-
biographical data, 157f; first desir~
for religious life and meetings with
D.B., 158ff; excerpt from Fr. Bar-

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710
INDEX
beris' chronicle, 159f; decision to
become a Salesian after witnessing
a cure by D.B., 160f; temptation to
withdraw, 161 f; rejection of special
considerations, 162; donning of the
clerical habit, 163; letter to Arch-
bishop Gastaldi, 165; religious pro-
fession, 166; troubles with the chan-
cery and the Holy See, 170; valida-
tion of profession requested by D.B.
and the count, 172ff; sacred orders,
174; first Mass, 174f; request of
three favors from the Blessed Virgin,
175; prediction of his own death,
176
Ceccarelli, Peter, Fr.: visit to the
Oratory, 110-114; biographical in-
formation, 243f
Ceria, Eugenio, Fr.: Preface, xiii-xvi
Cerruti, Francis, Fr.: biographical foot-
note, 140; excerpt from a speech
about the D.M.H.C., 156; member
of the first general chapter, 184
Ceylon: D.B.'s agreement to open a
Salesian mission in, 123
Charisms: of Oratory boys, 588
Charisms (D.B.'s): reading of hearts,
96f, 41 lf, 696, 700; levitation,
701f. See also Predictions (D.B.'s)
Charity: D.B.'s praise of, 112f; toward
children and young women, 153;
toward the poor, 203; D.B.'s practice
of, 382, 462; D.B.'s exhortations to
practice c., 686f. See also Alms-
giving
Chastity: essential to the growth of the
S.S., 62f; means to preserve c., 64f,
61 7-622; to be most outstanding in
the D.M.H.C., 153; D.B.'s confer-
ence on, 616-625; a favorite theme
of D.B., 623; a sine qua non of a
priestly vocation, 625; D.B.'s con-
cern about publishing anything which
might endanger c., 67 4f. See also
Morality
Cheerfulness: necessary for doing good
especially to young people, 147f; in
community life, 153
Chieri: opening of a girls' festive
oratory, 537-540
Chiuso, Thomas, Canon: attempt to
defraud the building contractors of
the Church of St. Secundus, 461 ff
Choirboys: Oratory c. invited by several
bishops at the month's mind Mass
for Pius IX, 400; a c. in D.B.'s
dream about La Navarre, 413f, 417
Chronicles: to be written by the directors
of each house, 49; importance of,
204-207. See also Barberis, Julius
Church History: D.B.'s plans for an
entirely new approach to, 697f
Church of Mary, Help of Christians:
attempted robbery, 575f
Church of St. John the Evangelist:
preliminary plans, 443; submission
of blueprints to Archbishop Gastaldi,
444; Gastaldi's displeasure at the
publication of an appeal for funds,
445f; clash with Gastaldi about
Turin's memorial to Pius IX and
repercussions from the Holy See,
446-454; D.B.'s difficulties in finding
some personage to lay the corner-
stone, 454-457; confidential reply
of the Salesian Bulletin's editor
concerning the injunction not to
mention the Turin memorial to Pius
IX, 45 8ff; laying and blessing of the
cornerstone, 463ff
Church of St. Secundus: campaign to
complete its construction as a me-
morial to Pius IX, 446-454; attempt
to defraud the building contractor,
460-463
Cibrario, Nicholas, Fr.: member of the
first general chapter, 185; letter
from D.B., 682
Circulars (D.B.'s): to priests for the
construction of the Church of St.
John the Evangelist, 454; first c. to
the Salesian cooperators, 471 ff
Civil Authorities: D.B.'s insistence on
respect for, 210, 214
Clerics: D.B.'s concern for the religious
and moral formation of his c., 45f;
final attempt to be made before the
dismissal of, 310 D.B.'s fostering of
clerical vocations for the dioceses,
488, 625; criteria for dismissal of,
625f; D.B.'s solicitude for his c.,
631 ff; scholastic ratings of Salesian

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INDEX
711
c., 634f; dedication to work, 635; an
outstanding Salesian c., 639-645;
D.B.'s letters to c., 676ff
Coadjutor Brothers, Salesian: guidelines
for admission of c.b. to the priesthood,
188f; D.B.'s aversion to banding
young c.b. with older men, 197; an
outstanding c., 637ff; D.B.'s kind-
ness to a, 638f; D.B.'s solicitude
for, 683
Communion, Holy: important means to
foster morality, 65, 199f; spontaneity
in the reception of, 641
Community Life: D.B.'s concern for
achieving regularity in, 177f, 682f; a
topic of the first general chapter,
197f
Companions: D.B.'s advice on bad c.,
336, 617f
Concepcion (Chile): request for the
Salesians to staff a seminary,
58f
Conceptionists: D.B.'s journeys to Rome
for matters concerning the, 1-44,
103; D.B.'s willingness to accept
their spiritual direction, 3f; frustrat-
ing efforts at affiliation, 28; decree
of the S.C.B.R. about affiliation,
30f; D .B.'s view of the decree, 31 ;
controversy about the true founder,
32f; appointment of a superior, 34;
D.B.'s memorandum to Pius IX
about the, 36ff; D.B.'s reply to
queries about the, 38-41; abrupt
ending of affiliation plans, 41; D.B.'s
letter to Cardinal Bilio and epilogue,
42ff; benevolence of Pius IX toward
the Salesian spiritual director of the,
61
Conclaves see Popes
Conference of St. Francis de Sales:
opening session in 18 77, 45; spirit
of piety, 45f; Sons of Mary, 46f;
triduum at opening of school year,
47; briefing by D.B. about the
Conceptionists, 47; discussion about
the pros and cons of keeping the
Valsalice College open, 49f; D. B.'s
desire that directors compile a history
of their schools, 49; Fr. Rua's report
on all the Salesian houses, 50-57;
D.B.'s report on Salesian work in
South America and elsewhere, 57-
63; dates and preachers for the
boys' spiritual retreats, 63; D.B.'s
narration of his dream about Pius
IX's forthcoming death, 63; review
of school regulations, 63f; guidelines
for the safeguarding of morality
among pupils and Salesians, 64f
Conferences (D.B.'s): to the Oratory
community about the Salesian work
in South America and Italy, 57-63;
to the novices about health, studies
and grumbling, 68-71; at St. Pierre's
Hospice in Nice, 82-85; to the
D.M.H.C., 151; to Salesian postu-
lants on their religious profession,
166-1 70; at the opening of the first
general chapter, 183f; first c. to the
S.C. in Rome, 478-481; first c. to
the S.C. in Turin, 483-490; on
chastity and means to preserve it,
616-625
Confession: eagerness of school pupils
to make their c. to D.B., 59f, 77;
important means to foster morality,
199f; face-to-face c., 31 7; tips for
good confessions, 327f, 621f; D.B.'s
prediction to Father Belmonte's
mother, 699
Confessor: D.B. a most popular c., 59f,
77; obedience to one's c. 316
Congregations, Religious see Religious
Orders
Congregations, Roman: decree of the
S.C.B.R. about the Conceptionists,
30f; D.B.'s letter to the S.C.B.R.,
369f; S.C.B.R. favorably disposed
toward Archbishop Gastaldi in his
controversy with D.B., 395; fair-
minded letter of the consultor of the
S.C.B.R. to Gastaldi, 395-398
Conscience: exhortations to keep one's
c. free of sin, 95, 327f; D.B.'s
statement about the percentage of
boys in a sad state of, 199
Constancy: D.B.'s c. in pursuing his
goals, 35, 365f, 599f, 602
Conversation: D.B. 's private conversa-
tions, 310-31 7, 689-698; avoidance
of idle c., 691

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712
INDEX
Correction, Fraternal: D.B.'s way of
giving, 119f; norms for, 687
Costamagna, James, Fr.: biographical
footnote, 150; head of the third
missionary expedition, 223: zeal in
preparing the D.M.H.C. for the
missions, 228; missionary journeys,
612f; letters from D.B., 614f, 687
Courtesy: in dealing with Salesians
who want to leave, 209; D.B.'s
courtesy with guests, 111, 656
Crispi, Francis: contacts with D.B.,
374f, 428
Crucifix: Count Cays' gift to D.B. of a
c. that had belonged to St. Joseph
Cafasso, 163
Cures: through the intercession of
M.H.C. 160f, 574. See also
Blessings (D.B.'s)
Customs, Local: D.B.'s acceptance of
Le. when morally indifferent, 210
D
Dalmazzo, Francis, Fr.: letter from
D.B., 679f
Daughters of Mary, Help of Christians:
Fr. Rua's report on the, 56f; D.B.'s
directive concerning the transfer -0f,
79f; D.B.'s visits and remarks to the
D.M.H.C. in various houses, 88,
147, 149ff; need to relocate the
motherhouse, 141f; habit of the,
146; D.B.'s suggestions on how to
spread devotion to M.H.C., 148;
D.B.'s blessing and cure of a sister,
148; D.B.'s stress on obedience,
150f; charity toward children and
young women, 153; mutual charity,
154; volunteers for the missions,
154f, 228; opening of a festive
oratory at Chieri, 155; excerpt of a
speech about the, 156; departure
ceremony at Mornese for the
D.M.H.C. leaving for South Amer-
ica, 235; arrival at Nice and at La
Navarre, 546, 555f. See also Daugh-
ters of Mary, Help of Christians-
Constitutions and Regulations;
Houses; Sorbone, Henrietta
Daughters of Mary, Help of Christians-
Constitutions and Regulations: D.B.'s
formal address in presenting the
printed rules to the, 151 f; virtues
stressed in the constitutions and
regulations, 152ff
Daughters of Mary, Help of Christians-
Houses: unrealized plans for an
elementary school and kindergarten
in Castelnuovo d'Asti, 493; festive
oratory in Chieri, 537-540
Death: exhortations to be ready for,
66f, 95, 336f, 345; joy of religious
at the approach of, 334
Deaths: at the Oratory, 66f, 366f; of
Victor Emmanuel II, 364f; of three
great benefactors, 440ff; predictions
ofd. at the Oratory, 351, 360 589
Detachment: D.B.'s exhortations to d.
from earthly things, 170, 335
Devil: D.B.'s willingness to tip his hat
to the d. if he would let him save a
soul, 325; idleness and the, 340f;
dream about devils in the shape of
dogs chasing a cat, 425 f; and his
helpers, 617f
Devotions, Traditional: observance of,
182, 210; not to be overdone, 210f
Direction, Spiritual see Spiritual
Direction
Directories see Directory, Salesian
Directors, Salesian: annual conference
of, 45-71; careful wording of school
regulations to safeguard the freedom
and authority of, 63f; limit to the
d.'s authority, 64; D.B.'s meaning of
"director," 90; D.B.'s advice to,
189f, 554, 681, 682ff, 687
Directory, Salesian: of the various
departments ofthe Oratory in 1877,
99f; of the agenda of the first general
chapter of the S.S., 179, 183; of the
committees of the first general chap-
ter, 186f
Discipline: and proficiency in studies,
180; and order, 189f
Disobedience: and deprivation of God's
special graces, 618
Disorders: guidelines for preventing or
correcting d. at fairs or other events,
200f, 310ff

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INDEX
713
Divine Providence see Providence,
Divine
Dogliani, Joseph, Bro.: musical compo-
sitions in honor of Archbishop
Aneyros, 111
Dominic Savio, St.: quote from D.B.'s
dream about D.S. in 1876, 1; visit
to D.S.'s grave, 228
Dramatics see Theater
Dreams (D.B.'s): excerpt from a d.
about Dominic Savio, 1; about Pius
IX's forthcoming death, 25ff; narra-
tion of a dream at the annual
conference of directors, 63; about
kindness and self-sacrifice, 225 f;
about a Salesian school at La
Navarre, 413-417; about a cat
pursued by two frightful dogs, 425f;
about the harmful effects of vacation,
585ff; about priestly vocations, 627f
Dreams (D.B.'s)-Symbols: candy,
225ff; cat, 425f; lambs, 585ff; doves,
627
Dupanloup, Felix, Bishop: meeting
with D.B., 404
Durando, Celestine, Fr.: biographical
footnote, 12
E
Education: characteristics of Salesian
e., 2, 64, 86, 147, 180, 431, 617-
622; a most noble task, 490; D.B.'s
tips on, 640. See also Preventive
System of Education
Enria, Peter, Bro.: biographical foot-
note, 421; solicitude for D.B. during
his illness at Sampierdarena, 421-
424; D.B.'s gratitude to, 427
Espinosa, Anthony, Msgr.: missionary
trip with two Salesians, 612f
Este: opening of a Salesian boarding
school, 527-532
Esteem for D.B.: by people in general,
244, 686; by Pius IX, 371; by
Cardinal Manning, 390
Eternal Salvation see Salvation, Eternal
Exercise for a Happy Death: D.B.'s
exhortation to a cleric to make the,
677
F
Fagnano, Joseph, Fr.: biographical
footnote, 121; director of our school
at San Nicolas, 127; letters from
D.B., 245; missionary journeys,
612
Faith (Virtue): D.B.'s ardent f., 48, 83,
242
Fame: spread ofD.B.'s fame in France,
78
Family Spirit: constantly fostered by
D.B., 467, 686
Fassati Family: death of Marquis
Fassati, 441; D.B.'s letter to Mar-
chioness Fassati, 650f
Fassio, Michael, Fr.: letters from D.B.,
686, 688
Fatherliness: D.B.'s way of dispelling a
father's anxieties, 228; D.B.'s last
words to the missionaries of the
third expedition, 242f; of D.B.
toward the Oratory boys, 94, 341-
344, 583; towardformerpupils, 582
Favors, Spiritual: to be obtained with
the invocation, "Mary, Help of
Christians, pray for us," 321; D.B.'s
acknowledgement of, 696f
Ferrari, Marie de: biographical informa-
tion, 504ff
Ferre, Peter, Bishop: D.B.'s graceful
ways of discussing Rosmini's philos-
ophy with, 7f; guest ofD.B. at Borgo
San Martino, 350; enthusiasm and
admiration for D.B. and the S.S.,
694f
Ferrieri, Innocent, Cardinal: explana-
tion sought from D.B. concerning
the religious profession of Count
Cays, 170f; letters from D.B., 171ff,
255, 267, 291, 305-308, 450ff;
letters to D.B., 266, 305, 433ff,
436, 449; meeting with D.B., 363f;
prejudice against D.B., 368; copy of
a rescript sent to Gastaldi and to
D.B. regarding their controversy,
433ff
Festive Oratories: set up by Salesian
pupils in Argentina, 125; opening of
festive oratories at La Spezia, 512-

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714
INDEX
518; Lucca, 5 19-526; some pastors'
fear that the f.o. might disrupt parish
life, 525
Festive Oratory (Valdocco): yearly
report, 57
Figlia Cristiana, La: prayerbook for
young women, 672
Finances: D.B.'s increasing need of
financial help, 119, 399, 407, 541,
543; appeals to Leo XIII, 541f;
prior appeals to Pius IX, 543. See
also Lotteries; Providence, Divine
Fiorani, Louis, Msgr.: letter of D.B. to,
3; Fiorani's personal views about
affiliation ofthe C. with the Salesians,
29f; appointment of a superior of the
C., 34
Foreign Missions see Missions, Fordgn
Foul Talk see Conversation
France: requests for Salesian founda-
tions, 72; visit of French pilgrims to
the Oratory, 101; D.B.'s grateful
admiration for, 546, 552-564; pro-
posal for a novitiate in Marseille,
561ff. See also Cannes, Navarre,
Marseille, Paris
Francesia, John Baptist: member of the
first general chapter, 184, 216;
letters from D.B., 657, 682f
Franchi, Alexander, Cardinal: letter to
D.B. about Turin's memorial to
Pius IX and D.B.'s replies, 447ff,
450f
Friendships, Particular: not tolerated
by D.B., 65, 617f. See also Morality
Fund Raising: tips from D.B., 444f
G
Galliera, Duchess of, see Ferrari,
Marie de
Garrone, Evasius: first meeting with
D.B. and fulfillment of all his
predictions, 701-704
Gastaldi, Lawrence, Archbishop: for-
mer Rosminian and supporter of
Rosminian philosophy, 9, 391; ideo-
logical differences with D.B., 9;
D.B.'s part in the appointment of G.
as archbishop of Turin, 9, 288f,
391; trip to Rome and rumors about
his resignation, 12f; letters from
D.B., 21f, 91, 283f, 292f, 538, 579;
letters or notes to D.B., 91, 454,
457f; permission for the archbishop
of Buenos Aires to pontificate at the
Oratory granted and then revoked
by, 106f; lack of courtesy toward
Archbishop Aneyros, 112, 114f;
reprimand to Fr. Rua, 135; difficul-
ties raised for Count Cays' ordina-
tion, 164; letter to G. from Count
Cays, 165; relenting of G. for fear of
public opinion, 165f; complaint to
the Holy See concerning religious
profession of Count Cays, 170;
circular subtly downplaying D.B.'s
training of young men for the foreign
missions, 221; subtle reprimand to
editor of Unita Cattolica, 221 f;
controversies with D.B., 249-309,
360-398; monograph to cardinals to
dispel suspicions that he was oppos-
ing the S.S., 249f; controversy with
D.B. about the admission of a
diocesan priest to the Oratory and
the celebration of Masses in churches
not belonging to the S.S., 250-260;
letters to the Holy See against D.B.,
254f, 257f, 260f; attempts at medi-
tation from ecclesiastics, 261-265,
268; demand for an apology from
Fr. Lazzero and other superiors,
259, 272, 284ff; pamphlet attacking
the S.S., 269ff; petty harassment of
Salesians, 254, 260, 274f, 278f,
288ff, 294; letter threatening D.B.
with suspension from hearing con-
fessions, 285; hostile anonymous
letter by an alleged Salesian former
pupil to, 290f; letters to D.B.
complaining about an anonymous
letter and demanding D.B.'s disa-
vowal, 291 ff; feigned moves for a
friendly solution with D.B., 295;
mediation of the count of Castag-
netto and D.B.'s conditions for
disavowal of anonymous letter, 295-
298; summoning of canons and
pastors about an anonymous letter,
299f, 303; derogatory letters to Pius
IX about D.B., 361; objectionable

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INDEX
715
conduct on the occasion of Victor
Emmanuel Il's funeral, 365, 394;
D.B.'s report to Cardinal Oreglia
about Gastaldi's harassment of the
S.S., 392ff; journey to Rome and
legal problems, 394; S.C.B.R favor-
ably disposed toward Gastaldi, 395;
lists of petitions to the S.C.B.R. and
its response in order to avoid any
dissent with D.B., 433f; meetings
with D.B., 435ff; approval of plans
for the Church of St. John the Evan-
gelist, 444; displeasure at the publi-
cation of an appeal for funds for the
Church of St. John the Evangelist,
445f; clash with D.B. about Turin's
memorial to Pius IX, and repercus-
sions from the S.C.B.R., 446-454;
permission for the laying of the
cornerstone, of the Church of St.
John the Evangelist, 456; blessing of
the cornerstone 463ff; opposition to
publicizing the Association of S.C.,
482; anonymous pamphlet criticizing
Turin's liturgical calendar, 482f; ad-
ministration of confirmation at the
Oratory, 577
Gastini, Charles: memorable perform-
ances in honor of Archbishop Aney-
ros of Buenos Aires, 109ff
Gazzolo, John Baptist: offer to sell
land to Salesians at an exorbitant
price, 122, 129; high praise for Fr.
Baccino's priestly zeal, 131 f
Generala, La (Reformatory): proposal
to D.B. to run the state reformatory,
431f
Ghivarello, Charles, Fr.: biographical
footnote, 11; message from D.B. in
a letter to Fr. Rua, 90; member of
the first general chapter, 184, 186
Gifts: and the vow of poverty, 197
Girls: instant cure of a girl through the
intercession of M.H.C., 160f; sepa-
ration of boys and girls at La
Navarre, 556
Gluttony: a vice hard to correct and a
source of other problems, 311
Good Nights, Salesian-Dates: 1877-
66f, 68ff, 94f, 318-322, 326ff, 329f,
333ff, 334f, 335ff, 344f. 345ff:
1878-577f, 585ff, 624f
Good Nights, Salesian-Topics: on
being constantly prepared for death,
66f; observance of daily schedule,
mortification of the senses, popular-
ity of Salesians, progress in South
America, grumbling, 68-71; D.B.'s
report to the Oratory boys on his
visit to Nice and on preparing
themselves for their spiritual retreat,
94f; vocation, moral dangers in the
world, devotion to Mary, 318-322;
obedience to school rules and good
confessions, 326ff; exhortation to
bad boys to make a good retreat,
329f; love of work, 333; sincerity of
intention in taking vows, 333; joy of
the religious in life and in death,
334f; awareness of God's presence
and of the possibility of a sudden
death, 336f; D.B.'s suggestions to
the Oratory pupils leaving for vaca-
tion, 338-345; announcement of a
triduum for the opening of the new
school year, 345ff; how to make a
fruitful spiritual retreat, 577f; dream
about the sad effects of vacations,
585ff; signs of a priestly vocation,
624f
Gratitude: D.B.'s gratitude for confreres
and benefactors, 88, 119, 427, 651,
689
Grumbling: D.B.'s conference to the
novices on health, studies and g.,
?Of; D.B.'s exhortation to avoid or
break up the habit of, ?Of, 304, 312;
an obstacle to peace, 311
Guanella, Louis, Fr.: member of the
first general chapter, 185; second
thoughts about continuing as a
Salesian, 628-631; letters from D.B.,
628ff; return to his diocese, 631
Guidazio, Peter, Fr.: appointed rector
of a diocesan seminary, 533f
Guiol, Clement, Fr.: desire to have
D.B. open a house in Marseille, 74;
restoration of cordial relationship
between the bishop and, 75; visit to
the Oratory, 80; letters from D.B.
to, 80f, 409, 557f, 562ff; D.B.'s
gratitude for G.'s solicitous care,
119; warm affection for D.B. and
his Salesians, 410

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716
INDEX
H
Habits, Personal: a topic of the first
general chapter, 207f
Health: a topic of the first general
chapter, 179
Heaven see Paradise
Holiness: among the Oratory boys,
694f
Holy Orders see Ordinations
Holy See: D.B.'s visits to officials of
the, 11. See also Congregations,
Roman
Holy See-Relations with Italy see
Roman Question
Hope: and detachment from worldly
things, 617
Hostels: Minister Crispi's suggestion to
D.B. to take over state reformatories
for juveniles, 375f, 430ff. See also
Generala, La
Hostility see Adversaries
Humility: of D.B., l 3f
I
Idleness: a danger to chastity, 339ff,
618f
Illness: of D.B. at Marseille and during
his return trip to Turin, 119; ofD.B.
at Sampierdarena, 421-424
Immaculate Conception, Feast of the:
D.B.'s conference at the Oratory on
the feast of, 166-170; D.B.'s exhor-
tation for the novena of the, 326ff;
conversion of a teenager during the
novena in honor of, 587f
Impurity: safeguards from, 64f, 61 7-
622. See also Chastity
India: D.B.'s mention of a vicariate
apostolic at Mangalore, 19, 123;
start of negotiations for foundations
in, 61
Indulgences: warning of Gastaldi to
D.B. about publicizing indulgences
granted to S.C., 276, 279f
Intemperance: dangerous to chastity,
619f. See also Chastity
Italian Classics for the Young: promo-
tion of, 212
Italy-Relations with the Vatican see
Roman Question
J
John Bosco, St.: papal audiences with
Pius IX, Sf, 104f; opinion of Ros-
mini's works and personal saintliness,
7ff; loyalty to the Pope, 8; ideolog-
ical differences with Gastaldi, 9;
D.B.'s part in the appointment of
Gastaldi as archbishop of Turin, 9f,
288f, 391; never a quitter, 35;
popularity among school boys, 59f,
77; fatherly concern for distant
Salesians and boys, 79f; controver-
sies with Archbishop Gastaldi, 249-
309, 360-398; Gastaldi's threat to
suspend him from hearing confes-
sions, 285f; gathering of documenta-
tion in self-defense, 277, 286, 361 ff;
reply to Archbishop Gastaldi about
a derogatory anonymous letter, 291-
294, 298; letter from Cardinal
Ferrieri to, 305; amiability of, 324;
meeting with Cardinal Ferrieri, 363f;
difficulties in obtaining an audience
with Pius IX, 104, 367f; appeal to
the secretary of the S.C.B.R., 369f;
D.B.'s respects to the body of Pius
IX, 372; unofficial mediator between
the Holy See and the Italian govern-
ment concerning the conclave, 373ff;
unselfishness, 382f; papal audiences
with Leo Xlll, 384-389; contribution
to the solution of the Roman Ques-
tion, 390f; cardinals going to confes-
sion to D.B., 392; always keeping in
touch with the Oratory from Rome,
399; booklet about papal elections,
401 ff; meeting with Bishop Dupan-
loup, 404; illness at Sampierdare-
na, 421-424; notification from the
S.C.B.R. regarding his controversy
with Gastaldi, 432-435; meeting
with Gastaldi, 435ff; new clash with
Gastaldi concerning Turin's memor-
ial to Pius IX, 446-454; displeasure
at anonymous pamphlet criticizing
Turin's liturgical calendar, 483;
gradual decline of his sight, 588f;
reassurance about D.B.'s health in
1878, 697. See also Charisms,
Dreams, Journeys, Predictions

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INDEX
717
Joseph Cafasso, St.: good opinion of
pious ladies and their good influence
in a parish, 316
Journeys (D.B.'s): to Rome and nearby
areas, 1-24, 103, 360, 398; to
Marseille, 72-79; moral hardships
and suffering during his stay in
Rome between December 1877 and
March 1878, 389; return to Turin
from Rome, 398; to France, 404-
419
Jubilees: enthusiasm for the jubilee of
Pius IX's episcopal consecration,
35, 98, 101; official presentation of
gift from the S.S. to Pius IX, 98-
101
K
Kindness: D.B.'s exhortation to kind-
ness toward Salesians who wanted
to leave the S.S., 209; a dream:
necessity of, 225f
L
"'La Boca" see Buenos Aires
La Navarre see Navarre
La Spezia: opening of a festive oratory
and day school, 512-518; D.B.'s
prediction of future expansion, 516;
monthly grants from Leo XIII, 51 7;
first report to Leo XIII, 517f;
D.B.'s purchase of land for a future
church and youth hostel, 518
Lacerda, Peter, Archbishop: visit to the
Oratory, 134f; earnest request for
Salesian missionaries, 135; a pontifi-
cal at the Oratory and Archbishop
Gastaldi's reprimand to Fr. Rua,
135; D.B.'s prediction to, 136
Lanzo: Fr. Rua's report on our school
at, 51 f; D.B.'s visit to and remarks
to the D.M.H.C., 149; town's offer
to sell the local elementary school
building to D.B., 352f
Lasagna, Louis, Fr.: biographical foot-
note, 122; director at Villa Colon
(Uruguay), 124ff; missionary jour-
neys, 612
Lazzero, Joseph, Fr.: trip to Rome for
Pius IX's jubilee and preaching of
retreat to the C., 35; controversy
with Archbishop Gastaldi, 250-
254; suspension from hearing con-
fessions, 254, 260; letters from
D.B., 681, 683f
Lemoyne, John Baptist, Fr.: letters
from D.B., If, 150; anthem in honor
of Archbishop Aneyros, 111; stage
plays by, 117; biographical footnote,
149f; cryptic note from D.B., 41 lf;
extracts from his chronicle, 413 ff
Leo XIII: exhortation to the Salesian
missionaries and D.M.H.C. to be
loyal to the Church, 240; D.B.'s
chance meeting with the future
Pope, 376f; election of, 377; D.B.'s
letter of homage to, 377f; first public
audience and brief conversation
with D.B., 378; probable first meet-
ing with Salesians, 378; initial refusal
to grant a private audien~e to D.B.,
378f; encouragement, praise, and
blessing of the Association of S.C.,
468; monthly subsidies to the Sale-
sian work at La Spezia, 517; D.B.'s
financial appeals to, 541f; D.B.'s
spiritual bouquet for, 57 4; Salesian
missionaries' memorandum to, 598;
donation for the Salesian missions,
609; D.B.'s special message to,
379f; D.B.'s petition for approval of
a new formula for the blessing of
M.H.C., 380f; D.B.'s attendance at
the papal coronation of, 383; private
audience to D.B., 384-389; invitation
to D.B. to care for the youth of
Rome, 385; message to the Salesian
families, 386ff
Letters (D.B.'s): to diocesan priests
and religious, 3, 80f, 88, 92, 301,
409, 562f, 609, 659f, 661-665,
667-672; to Salesians, 14-24, 92f,
95, 103, 107f, 115f, 119, 121-124,
128, 150, 175, 245-248, 277, 304,
313, 362, 364f, 405f, 418f, 547-
552, 554, 559f, 565ff, 614, 628ff,
632, 659, 676-688; to prelates, 21,
38-43, 91, 17 lf, 229-232, 255ff,
266ff, 292, 369f, 392, 436, 448,
450ff, 457f, 503f, 579, 596, 600ff;

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718
INDEX
to government officials, 15, 652f; to
newspapers, 215; to Pope Leo XIII,
377-380; to people at large, 444f,
646-658; to benefactors, 649, 654,
657f
Letter Writing: D.B.'s tips on, 694
Letters, Testimonial (Canon Law):
Pius IX's unlimited dispensation
from t.l. granted to D.B., 257;
controversy with Archbishop Gas-
taldi about, 274f, 288f; abrogation
of dispensation from, 363f
Letture Cattoliche: promotion of, 212f;
Gastaldi's disclaimer of any approv-
al of an issue of, 282ff; D.B.'s
policy to ban polemics from, 690f
Libraries: D.B.'s efforts to set up a
good library at the Oratory, 698
Loreto: D.B.'s visit to the shrine of,
107
Lotteries: D.B.'s need to raise funds
through, 1, 544f. See also Finances
Love: mutual love between D.B. and
his Salesians and boys, 94, 112f,
225, 341f, 423f, 426, 589
Lucca: opening of a festive oratory at
Lucca, 519-526
M
Macchi, Msgr.: Hostility for D.B., 5,
381f, 384. See also Papal Audiences
Magliano: D.B.'s visit to the diocesan
seminary, 24; D.B.'s report on M. at
the annual conference of directors,
60; generosity of Pius IX toward the
Salesians at, 60; pupils' eagerness
to make their confession to D.B., 60
Manning, Henry E., Cardinal: seeking
D.B.'s opinion on matters concerning
relations between the Vatican and
Italy, 390
Margotti, James, Fr.: letters from D.B.,
222; reprimands from Archbishop
Gastaldi as regards Unita Cattolica,
221f, 299, 482. See also Unita
Cattolica
Marseille: D.B.'s trip to Marseille, 72-
79; D.B.'s conditions for a Salesian
foundation in, 74; Canon Timon-
David's work for youth in, 74f; need
of a Salesian house in M. for
missionaries, 75; bishop's enthusi-
astic consent for a Salesian house
in, 75; D.B.'s refusal to accept an
orphanage, 76; nine requests for
Salesian foundation in, 78; spread
of D.B.'s fame, 78; short illness of
D.B., 119; plans for the expansion
of the Salesian work at, 408, 420f;
an outstanding benefactor, 411; arri-
val of the Salesians in, 557ff;
proposal to open a novitiate in,
561ff
Mary, Blessed Virgin: D.B.'s exhortation
to be devoted to, 319, 320tf
Mary, Help of Christians: D.B.'s trust
in, 114, 319f, 445; first general
chapter placed under the protection
of, 183; painting of M.H.C. given to
the D.M.H.C. leaving for South
America, 241f; D.B.'s promotion of
devotion to, 320ff; cures through the
intercession of, 574
Mary, Help of Christians-Archcon-
fraternity: D.B.'s petition to Pius IX
to absorb other confraternities of the
same name, 323; D.B.'s petition to
Leo XIII for approval of a new
blessing of M.H.C., 380f
Mary, Help of Christians-Church see
Church of Mary, Help of Christians
Mary, Help of Christians-Feast: sin-
gular grace obtained on the eve of
the feast of, 160f; the greatest f. at
the Oratory, 317f, 323, 576
Mary Mazzarello, St.: D.B.'s invitation
to M.M. to visit her new headquar-
ters and all the sisters' houses, 142,
144; her deep veneration for D.B.,
145f, 149; motherly love for her
D.M.H.C., 235; motherly solicitude
for a young missionary, 240; farewell
to the D.M.H.C. leaving for South
America, 242; self-sacrifice, 546f
Masonry Work: D.B.'s chagrin at, 90,
203f
Mass, Holy: D.B.'s devotion and regard
for, 531; D.B.'s levitation during,
701f; Gastaldi's restrictions for Sale-
sians in the celebration of, 253-260,
274f, 286-290

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INDEX
719
Mathi: D.B.'s purchase and operation
of a paper mill, 508-512
Maxims (D.B.'s) see Sayings (D.B.'s)
Mazzarello, Mary see Mary Mazza-
rello, St.
Meekness see Kindness
Mendrisio (Switzerland): fruitless nego-
tiation for the opening of a Salesian
school at, 354ff
Michel, Ernest: conference on D.B.'s
work for poor youths, 74
Migone, Mario: an outstanding Salesian
vocation of Villa Colon, Montevideo,
125f
Milanesio, Dominic, Fr.: heroic mis-
sionary in Patagonia, 224, 227
Missionaries (D.M.H.C.): first m, 154f,
228; departure ceremony at Momese,
235; general audience with Pius IX,
238ff; Pius IX's special memento to
the, 240; painting of M.H.C. given
in D.B.'s name to the departing m.,
241f; departure of the, 242ff; m. for
Paraguay, 604; preparations for a
fourth missionary expedition, 608
Missionaries (Salesian): need of a
Salesian house in Marseille for m. in
transit, 75; hard work of the m. in
South America, 126, 128f, 607;
members and achievements of the
third missionary expedition, 223f,
592; D.B.'s exhortation to unity,
227; appeal for funds to finance the
expedition of, 229-232; departure of
the third missionary expedition,
234-238, 242ff; general audience
with Pius IX, 238ff; Pius IX's
memento to the, 240; Leo XIII's
interest in them., 388; achievements
of them. in Argentina and Uruguay,
592; memorandum to Leo XIII,
598; preparations for a fourth expe-
dition, 608; farewell ceremony for
the fourth missionary expedition,
610; D.B.'s prediction to one of the
missionaries, 610
Missions, Foreign: Daughters ofM.H.C.
volunteering for the, 154f; third
missionary expedition, 220-248;
Unita Cattolica praising D.B.'s zeal
for the, 220; Gastaldi's circular
subtly downplaying D.B.'s work for
the, 220f; Gastaldi's reprimand to
the editor of Unita Cattolica, 221f;
D.B.'s appeals for funds to finance
the expedition, 229-232
Modesty: of D.B. in dealing with
women, 349
Monasteries: D.B. urged by Pius IX to
buy confiscated religious property,
47; D .B.'s purchase of a monastery
and shrine, 13 7-140; contribution
from a retired priest toward the
purchase of an ancient church and
monastery, 139f
Monsters see Animals
Montefiascone: D.B.'s temporary help
to the diocesan seminary, 532ff
Montevideo (Uruguay): Salesian school
named after Pius IX in South
America, 57: close collaboration
with the school at San Nicolas,
124f; outstanding Salesian vocation,
125f; swelling enrollment, 126
Monti, Louis, Bro.: superior of the
Conceptionists, 34
Moral Virtues see Virtues, Moral
Morality: Pius IX's exhortation to
Salesian missionary, 19; essential to
the survival of the S.S., 62f; guide-
lines for the safeguarding of, 64,
180, 198ff, 202, 207, 311, 674; a
topic at the first general chapter,
180; D.B.'s strictness in matters of,
626. See also Chastity
Mornese: wondrous growth of the
D.M.H.C. at, 56; reasons for moving
out of, 141 f; glorious history of,
154; gradual exodus from, 155;
D.B.'s prediction on one of his last
visits to, 699
Mortification: exhortation to the
D.M.H.C. to practice m, 150; neces-
sity of, 340f, 619f
Murialdo, Robert, St.: attempted medi-
ation between Gastaldi and D.B.,
261f
Murmuring see Grumbling
Music see Choirboys
N
Name Day (D.B.'s): celebration ofn.d.

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720
INDEX
in 1877, l lOff; celebration of n.d. in
1878, 579-583
Navarre, La: plans for the opening of a
Salesian school at, 412f, 418; D.B.'s
dream about, 413-417; D.B.'s letter
to !he bishop of Frejus about, 416;
arnval of the Salesians at 554·
arrival of the D.M.H.C., 55'5r '
Newspapers: Oratory practice concern-
ing the reading of, 13; favorable
articles about D.B. and his work
13f, 478; unfavorable publicity about
D.B. and his work, 215, 365, 516f,
520; D.B.'s policy as regards polem-
ics, 292. See also Unita Cattolica
Nice: Fr. Rua's report about our school
at Nice, 53f; inauguration of St.
Pierre's Hospice, 8lf; singular ar-
rival of a homeless boy, 81 f, 85;
D.B.'s address to guests and bene-
factors, 82-85; admission of a run-
away pupil from a Protestant hospice,
85; publication of a pamphlet about
the inauguration of St. Pierre's
Hospice, 86; its progress, 406f,
546; visit from Mother Mary Maz-
zarello, 546f
Nizza Monferrato: background history
of the new motherhouse of the
D.M.H.C., 137ff; arrival of the first
group of sisters and pupils at the
new motherhouse, 155f
Novenas: in honor of M.H.C. in 1878.
574
Novices: number of clerical novices in
1877, 68; a G.N. by D.B. to the,
68-71; criteria for the admission or
dismissal of, 180, 182; moral require-
ments, 198f; D.B.'s solicitude for
the, 631; a remarkable novice, 639-
645; D.B.'s recommendation that
superiors be invited to speak to the
693; directive that n. be taught
letter-writing, 694; vacation at St.
Ann's Villa near Caselle, 694
Novitiate: need of a n. separate from
the rest of the Oratory, 71 · Leo
XIII's message to the, 387f; ~nsuc-
cessful plans to open a n. in a former
Franciscan monastery, 494-497;
plans for a n. in Marseille or Paris
561, 571
'
0
Obedience: D.B.'s stress on obedience
150f, 327
'
Oblates di Tor de' Specchi see Oblates
of St. Frances of Rome
Oblates of St. Frances of Rome: offer
to D.B. of a residence in Rome 105
Oratory, Festive (Valdocco) see F;stive
Oratory (Valdocco)
Oratory (Valdocco): pupils' letters to
Pius IX, 12; rousing "Welcome
Home" to D.B., 45, 109; Fr. Rua's
annual report on the 56f; D.B.'s
instructions to Fr. Rua concerning a
forthcoming inspection from stat@
school authorities, 73; D.B.'s chagrin
at masonry work going on at the, 91;
visit from a French pilgrimage, 101;
preparations for the arrival of Arch-
bishop Aneyros, 106f; D.B.'s visit
to the D.M.H.C. at the, 147, 150f;
celebration of D.B.'s name day in
1877 and 1878, l lOff, 579-583;
D.B.'s care to preserve historic
mementos of the O.'s early years,
314f; presentation of awards to the
artisans, 325f, 583f; triduum for the
opening of the school year, 346f;
solemn reading of regulations, 347;
scholastic problems, 356ff, 439;
epidemic, deaths, and financial straits
366f, 399; D.B. always keeping i~
touch with the 0. while in Rome
399; visit of Cardinal Alimonda:
399f; solemn funeral Mass for Pius
IX, 400; grief at the news of D.B.'s
illness in Sampierdarena, 424; exul-
tation at his improvement, 424,
426; delirious "Welcome Back" to
D.B., 428f; sanitation problems,
437ff; religious and scholastic cele-
brations in 1878, 575, 589; closing
of school year and presentation of
awards to the students, 583f; warm
hospitality to priests and religious,
663f; holiness among the boys,
694f; D.B.'s effort to set up a good
library, 698
Ordinations: Pius IX's special conces-
sions to D.B., 163; application to
Archbishop Gastaldi for ordination

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INDEX
721
and resulting difficulties, 164ff; ordi-
nation of Count Cays, 174
Oreglia, Louis, Cardinal: memorandum
from D.B. for forwarding to Cardinal
Ferrieri, 255; note from D.B. about
Gastaldi's harassment, 286; appoint-
ment as acting cardinal protector of
the S.S., 385f; D.B.'s report about
harassment from Gastaldi, 392ff
Osservatore Romano: disavowal of
alleged reason for D.B.'s presence
in Rome, 365
p
Papal Audiences: private audiences to
D.B., 5f, 384-389; successful ma-
neuvers to prevent D.B. from obtain-
ing p.a., 104, 362, 381f, 673f; to
Salesian missionaries, 238ff. See
also Pius IX, Leo XIII
Paradise: a frequent topic ofD.B., 617,
642, 678
Paraguay: request for Salesian founda-
tions, 59, 603; D.B.'s offer to send
Salesian priests and D.M.H.C. to,
604
Parents and Relatives: detachment from,
624
Paris: unrealized plans for a Salesian
house in, 565-573
Pastors: fear that Salesian festive ora-
tories might disrupt parish life, 525
Past Pupils see Alumni
Patagones see Carmen de Patagones
Patagonia: plans for a vicariate apostolic
and schools, 19, 58; stage play by
Fr. Lemoyne and D.B.'s suggestions
for improvement, 117; D.B.'s desire
to establish Salesian schools along
the Patagonian border, 124; explora-
tory trip and baptism of four Indians,
128f; D.B.'s memorandum to the
Holy See petitioning for the erection
of an apostolic prefecture and vicari-
ate in, 590-597
Patience: of D.B. in disappointments
and controversies, 5f, 249-309, 384-
389; D.B.'s exhortation to practice
p., 671.
Peace: means for achieving perfect p. in
Salesian houses, 31 Of
Pecci, Joachim, Cardinal see Leo XIII
Penance (Sacrament) see Confession
Penance (Virtue): D.B.'s suggestions
about, 68
Penna, Felix, J., Fr.: dedication of the
Memoirs, v
Peretto, Charles: D.B.'s prediction to,
610; biographical footnote, 610
Perfection, Religious see Religious Life
Perseverance: in one's vocation, 151.
See also Vocations, Priestly and
Religious
Personnel: D.B.'s advice about the
transfer of personnel, 694
Piety: one of main topics at the annual
conference of directors in 1877, 45f
Piscetta, Louis, Fr.: doctoral degree in
theology, 634
Pius IX: concern for the C., 3f; gift to
D.B., 4; private audience to D.B., 5;
spirit of poverty, 6; remarks about
Turin's diocesan calendar, 6f; letters
from the Oratory boys to, 12; D.B.'s
dream about the forthcoming death
of, 25ff; enthusiasm for the Pope's
episcopal jubilee, 35, 98, 101;
D.B.'s memorandum to Pius IX
about the C., 36ff; benevolence
toward the Salesians in the Rome
area, 60f; belief that God was
guiding the S.S., 62; official presen-
tation of gift from the S.S. on the
occasion of the Pope's jubilee, 98-
101; D.B.'s difficulties in obtaining
a private audience, 104, 367f; last
time D.B. saw the Pope alive, 104f;
special concessions to D.B. regarding
professions and ordinations, 163,
172; some disappointment at D .B.,
232f; D.B.'s replies to three letters
of Pius IX intercepted by Vatican
officials, 233f; eavesdropping on,
234; brief address to the Salesian
missionaries of the third expedition,
239f; D.B.'s appeal to the Pope in
the controversy with Archbishop
Gastaldi, 270f; derogatory letters
from Gastaldi about D.B., 361; the
Pope's complaint that D.B. was not
visiting him; 367f; last days and
death, 370f; great esteem for D.B.
notwithstanding unfavorable reports

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722
INDEX
of unfriendly Vatican officials, 371 ;
D.B's memorable words upon the
death of, 371; introduction of the
cause for the beatification of, 371 ;
singular incident at the death of,
372; D.B.'s respects to the dead
Pontiff, 372; posthumous delivery
of papal titles for D.B.'s benefactors,
372; many-sided clash about a
memorial to Pius IX in Turin, 446-
454; first Salesian cooperator, 470;
D.B.'s appeal for financial help in
1877, 543; cures attributed to the
intercession of, 549, 607
Pius X, approval of the introduction of
the cause of beatification of Pius
IX, 371
Pius XI: official recognition of D.B.'s
contribution to the reconciliation
between the Vatican and Italy, 391
Polemics: D.B.'s aversion to, 689ff
Politics: D.B.'s determination to steer
clear of, 525ff
Poor: D.B.'s guidelines for assistance
to the poor, 203
Popes: D.B.'s staunch loyalty to the, 6,
8, 12, 98, 400ff, 574; Holy See's
concern about the site of a conclave,
373ff; D.B.'s booklet about papal
elections, 40lff
Postulants see Aspirants
Poverty (Virtue): of Pius IX, 6; D.B.'s
love of, 147
Poverty (Vow): Pius IX's praise of the
vow of p. as conceived by D.B., 62;
and almsgiving, 182, 197, 635f;
D.B.'s wish concerning p., l 97f;
advantages of the vow of, 335
Practices of Piety: excesses to be
avoided, 209ff
Prayer: an effective means to overcome
temptation, 620f
Predictions (D.B.'s): to or about Sale-
sians, 17, 350, 610, 699; to boys,
108f, 701-704; to Argentinian pil-
grims, 118; to Archbishop Lacerda,
136; of deaths at the Oratory, 351,
360, 589; about the deaths of two
world figures, 360; about the expan-
sion of the Salesian work at La
Spezia, 516; to the mother of a
Salesian, 699
Presence of God: exhortation to the
boys to be constantly aware of the,
336
Preventive System of Education: results
of the application of the, 2, 77;
necessity of self-sacrifice, 64; articles
dealing with the P.S.E. included in a
pamphlet about the inauguration of
St. Pierre's Hospice in Nice, 86;
based on the Gospel and the Church's
teachings, 86; D.B.'s booklet on the
P.S.E. adopted as a textbook in
teachers' colleges in Italy, 87; prac-
ticed by D.B. before writing about
it, 87; D.B.'s discussion with govern-
ment officials about the, 375f, 430f.
See also Education, Punishments
Priests: D.B.'s graciousness toward a
liberal, unfriendly priest, l l 9f; gen-
erosity of a priest to D.B., 139f;
unrealized plans for a retreat house
for lapsed p., 499ff
Privileges (Canon Law): Holy See's
request to D.B. for a list of faculties
and p. granted by Pius IX, 276f;
D.B.'s submission of list of, 291;
D.B.'s untiring efforts to obtain p.,
365f, 599f, 602; D.B.'s loss of the
exemption from testimonials for his
postulants, 432f; abrogation of the
more important p. granted by Pius
IX, 433ff
Profession, Religious: at the Oratory
and at Lanzo, 166-170, 334f
Protestants: D.B.'s work in stemming
the Protestants' inroads in Italy,
54f, 59, 91f, 384, 488, 503, 512
Providence, Divine: D.B.'s unlimited
trust in, 72,83,424,444,541; and
the success of the S.S., 48, 696f
Provincials: guidelines for, 18 lf; D.B.'s
concept of a p., 209
Prudence (D.B.'s): in correcting, 119f;
in trying circumstances, 294; in
opening new houses, 506f, 566,
572f; in avoiding polemics, 689
Publications: D.B.'s care in editing his
p., 86; promotion of Salesian p.,
212f; Salesian p. subject to D.B.'s
approval, 313. See also Letture
Cattoliche, Salesian Bulletin

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INDEX
723
Publicity: viewed by D.B. as necessary
to his mission, 96
Punishments: D.B.'s policy on p., 87f
Purity see Chastity
R
Rabagliati, Evasius, Fr.: biographical
footnote, 128
Recreation: and the application of the
P.S.E., 338, 619
Rector Major: D.B.'s conception of the
powers vested in the, 209, 211 f
Reformatories: Minister Crispi's sug-
gestion to D.B. to take over r. for
juveniles, 375f, 430ff
Religion (Virtue): essential to self-
betterment, 431
Religious Congregations see Religious
Orders
Religious Life: mortification and Chris-
tian, perfection, 150; joy of the
religious in life and in death, 334f;
Leo XIII's exhortation to Salesians
to aim at Christian perfection, 387;
D.B.'s exhortation to Christian per-
fection, 622
Religious Orders; dangers to r.o. from
the admission of noblemen or weal-
thy applicants, 48f; suppression of
r.o. in Piedmont in 1855, 137
Religious Profession see Profession,
Religious
Remotti, Dominic: letters from D.B.,
246, 684f, 688
Retreats: D.B.'s suggestions about, 95,
328-332, 577f; establishment of
new retreat houses, 216f; unani-
mous decision that the preachers be
Salesians, 217; a last try to save a
vocation, 3 10
Reviglio, Felix, Fr.: D.B.'s defender at
a pastors' meeting, 300f; letters
from and to D.B., 301ff
Rinaldi, Philip, Fr.: present at D.B.'s
prediction about Fr. Albera, 350;
testimony about D.B.'s foresight in
matters related to politics, 526
Rocca, Angelo, Fr.: harassment from
Archbishop Gastaldi, 274f, 288ff;
director at La Spezia, 515-519
Roman Congregations see Congrega-
tions, Roman
Roman Question: D.B.'s assistance to
the Holy See and Italy concerning
the conclave after the death of Pius
IX, 373ff; D.B.'s opinion concerning
a reconciliation between the Vatican
and Italy, 390f
Rome: D.B.'s trip to, 1-24, 103-106;
request for opening a Salesian house
in, 61; D.B.'s new temporary resi-
dence in, 105; D.B.'s search of
locations for a Salesian residence
and boys' home, 105f; D.B.'s visit
to St. Paul's Outside-the-Walls and
the Benedictine monastery, 391 f;
unrealized plans for a trade school
in, 502-506
Ronchail, John Baptist: letters from
D.B., 405f, 418f; illness and death,
419
Ronchail, Joseph, Fr.: a recommenda-
tion of D.B. to, 90; letters from
D.B., 92f, 95, 547-552; member of
the first general chapter, 184; inter-
mediary between D.B. and Canon
Guiol concerning the opening of
houses in France, 74, 408, 418,
552f, 557, 559
Rosary, Feast of Our Lady of the:
yearly celebration at Becchi, 227
Rosmini: letter of the S.C.I. regarding
the works of, 6; biographical footnote,
6; D.B.'s opinion of the works and
personal saintliness of, 7ff; support-
ers of, 7ff, 527
Rossi, Joseph, Bro.: consultor at the
first general chapter, 185; D.B.'s
high regard for, 637ff
Rossi, Marcellus, Bro.: biographical
footnote, 142f; instrumental in secur-
ing a vocation for the D.M.H.C.,
142f
Rota, Peter, Bishop: D.B.'s help to,
625
Rua, Michael, Fr.: letters from D.B., 4,
15-18, 90, 107f, 119, 304, 362f,
567; biographical footnote 11; chair-
man at sessions of the annual
conference of directors, 45, 63;
annual report on the Salesian schools
in Piedmont, Liguria, and France,
50-57; D.B.'s instructions regarding
a forthcoming inspection to the

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724
INDEX
Oratory from state school authorities,
73; reprimand from Archbishop
Gastaldi, 135; moderator of the first
general chapter, 186; report to D.B.
on the conclusion of a controversy
caused by an anonymous letter,
303f; D.B.'s advisor and intermedi-
ary in the opening of new houses,
493, 501f, 561f
s
Sacraments: D.B.'s solicitude for the
frequent reception of the, 65
Sacred Congregations see Congrega-
tions, Roman
Sacrifice: necessary to safeguard moral-
ity, 64; a self-sacrificing missionary,
130-133, 236; a dream: necessity of
self-sacrifice, 225f; expected of Sale-
sian missionaries, 236
Sari:it-Cyr: plans for a girls' orphanage,
407f, 418
St. Aloysius Gonzaga see Aloysius
Gonzaga, St.
Sala, Anthony, Fr.: member of the
superior chapter, 12; biographical
footnote, 12; member of the first
general chapter, 184; sent by D.B.
to oversee work at Este, 528, 530
Salesian Bulletin: plans to publish the,
61, 120; Salesian cooperators and
the, 190-196; first issue, 191; pro-
motion of the, 212f; articles concern-
ing Turin's memorial to Pius IX,
446f; and Gastaldi's prohibition to
the S.B., 446f; confidential reply of
the S.B.'s editorial staff about the
prohibition to write about the Turin
memorial to Pius IX, 458ff; official
publication of the S.C., 466f; obitu-
aries of S.C., 473; publication of the
annual S.C.'s conference, 491; D .B.'s
policy to ban polemics from the,
689f
Salesian Congregation see Salesian
Society
Salesian Cooperators: D .B.'s report at
the annual conference of directors
about the, 61; general chapter:
session on S.C. and S.B., 190-196,
466f; Gastaldi's objection to the
publication of indulgences granted
to the, 276f; D.B.'s reply, 279f; visit
of an eminent S.C. to the Oratory,
323f; Leo XIII's acceptance of
becoming a S.C., 385; Leo XIIl's
message to the S.C., 387; aim of the
Association of, 466; organizing of
the, 466-491; brief of Pius IX
concerning the S.C., 467; canonical
erection of the S.C. challenged in
Turin, 467; canonical erection of
the S.C. in Genoa, 467f; encourage-
ment, praise and blessing of Leo
XIII, 468; juridical link with the
S.S., 468ff; Pius IX, first Salesian
cooperator, 470; origin of the annual
circular letters to the, 470-473;
generosity of a S.C., 471; D.B.'s
concept of the real mission of the,
472, 474f; obituaries of S.C. in the
S.B., 473; indulgences for S.C.,
473f; D.B.'s way of recruiting S.C.,
475f; organization of local chapters,
476f; annual conference of, 477f;
first conference of S.C. in Rome and
in Turin, 478-481, 575; D.B.'s
gratitude for the, 549, 65 lf
Salesian Directory see Directory, Sale-
sian
Salesian Schools; D.B.'s difficulties
concerning the certification of teach-
ers, 10, 366f, 439, 692; requests for
the opening of, 47f; D .B.'s desire
that directors should write a history
of their schools, 49; Pius IX's
advice for the flourishing of, 49;
careful wording of school regula-
tions to safeguard the directors'
freedom and authority, 63f; use of
Salesian textbooks, 180; guidelines
in dealing with parents in financial
arrears, 202; obedience to school
rules, 327; solemn reading of regula-
tions at the Oratory, 347; Leo
XIII's message to Salesians as
regards their pupils' education, 387;
opening of Salesian schools in 1878,
695f
Salesian Society: dangers to its well-
being, 48f, 159; Pius IX's beliefthat

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INDEX
725
God was guiding the, 62; official
jubilee gift to Pius IX, 98-101; unity
of purpose, 213; controversies with
Archbishop Gastaldi, 249-309; Gas-
taldi 's demands for an apology and
reasons for D.B.'s refusal, 259, 269,
271f, 274; Gastaldi's petty harass-
ment of Salesians, 254, 260, 274,
278f; D.B.'s fears and safeguards
for the future well-being of the, 692;
secret of its success, 696f
Salesian Society-General Chapter:
D.B.'s first mention of, 177; first
general chapter, 177-219; draft of
topics, 177f; outline of main topics,
179-182; convocation of the g.c.
and D.B.'s opening address, l83f;
members of, 184f, 189; non-Salesian
consultors, 185; number of sessions,
185; moderator and secretaries,
186; committees, 186f; D.B.'s closing
addresses or interventions at various
sessions, 187-190, 197, 199ff, 204-
207, 212, 216, 218; session on S.C.
and the S.B., 190-196; authorization
to D.B. to draw up the final draft of
proceedings and deliberations, 215f,
218; closing of the g.c., 21 7ff;
publications of sections of the g.c.'s
deliberations, 219; D.B.'s decision
to delay submitting the g.c.'s deliber-
ation to the Holy See, 219
Salesian Society-Houses: unrealized
plans for houses in Italy, 492-507;
new foundations in Italy, 508-540.
See also Este, La Spezia, Lucca,
Magliano and Montefiascone
Salesian Society-Privileges see Privi-
leges (Canon Law)
Salesian Society-Statistics: in 1877,
11f; in 1870, 138; of priestly
vocations from Salesian houses in
1878, 488, 562; achievements in
South America in 1877, 592f
Salesians: popularity of, 69; courtesy
and kindliness with S. who want to
leave, 209; sparing use of the word
"Salesian" in matters of authorship,
213f; Gastaldi's petty harassment
of, 254, 260, 274f, 278f, 288ff,
294; D.B.'s fatherly concern for S.
and boys, 329, 341ff, 582f; proba-
ble first meeting of the future Leo
XIII with S., 378; a message from
Leo XIII to the, 386f
Salesians, Lay see Coadjutor Brothers
Salvation, Eternal: D.B.'s exhortations
to work for one's e.s., 95, 167;
D.B.'s zeal for the salvation of
souls, 325, 341-344, 598
Sampierdarena: Fr. Rua's annual report
on the Salesian hospice, 52f; D.B.'s
visit to, 90; D.B.'s long illness at,
421-424; D.B.'s dream during his
illness, 425f
San Nicolas de los Arroyos: D.B.'s
report on the Salesian school, 58,
126f; close collaboration with the
school at Villa Colon, 124f
Sanctity see Holiness
Santiago (Chile): request for opening a
hostel, 58
Santo Domingo: request for Salesians
to take over the diocesan seminary,
598f
Savio, Dominic see Dominic Savio, St.
Sayings (D.B.'s): "Events shape men;
men do not shape events," 72; "Do
good and never mind gossip," 212
Scandal: D.B.'s norm in cases of, 311.
See also Morality
Scappini, Joseph, Fr.: trip to Rome
with D.B., 1; pupils' love for, 2
Self-Control see Mortification
Self-Denial see Mortification
Seminaries, Diocesan: request for Sale-
sian personnel, 493, 532ff, 534-
537, 598f
Serenity: of D.B. under all circum-
stances, 11, 103, 389
Sick: D.B.'s solicitude for the, 79, 90,
660
Sigismondi, Alexander: D.B.'s host in
Rome, 2, 103, 105
Silence: D.B.'s recommendation about
the observance of, 683f
Sin: awareness of God's presence a
powerful deterrent from, 336
Smoking: D .B.'s recommendation to
break the habit of, 304
Sodalities: founded with an eye to
promoting vocations, 312f. See also

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726
INDEX
Blessed Sacrament Sodality
Sons of Mary: topics at the 1877
conference of St. Francis de Sales,
46f
Sorbone, Henrietta, F .M.A.: history of
her vocation, 142-145; vicar of the
Mother General of the D.M.H.C.,
145
Souls, Salvation of see Salvation
South America: Fr. Cagliero, pro-
vincial of the Salesian communities
in, 121; close contact between the
Salesian communities, 124f. See
also individual countries or towns
Spiritual Direction: D.B.'s views on,
315f
Spiritual Retreats see Retreats
Strenna: for 1878, 304; for 1879, 589
Superiors: respect for, 181; D.B.'s tips
to, 330, 619, 693f
Supervision: necessary for safeguarding
morals, 65. See also Chastity,
Morality
T
Taroni, Paul, Fr.: visit to the Oratory,
323ff
Teachers, Salesian: D.B.'s problems
for the certification of, 356f, 517,
692
Temperance: D.B.'s exhortations to
practice, 64, 340
Temptations: tips on how to overcome,
246, 620f
Testa, Louis, S.J., Fr.: attempted
mediation between Gastaldi and
D.B., 262-265
Testimonial Letters see Letters, Testi-
monial
Theater: D.B.'s directives for stage
plays, 15f, 117; drama about Pata-
gonia by Fr. Lemoyne, 117
Thrift: a topic of the first general
chapter, 181; D.B.'s recommenda-
tion on, 683
Time: importance D.B. gave to, 150;
D.B.'s exhortation to the Oratory
boys to make good use of t. during
their vacation, 338
Timetable: the exact observance of the
t. a boost to good morals, 180
Timon-David, Joseph, Canon: founder
of the Society of the Sacred Heart of
the Infant Jesus, 74f
Tomatis, Dominic, Fr.: letter from
D.B., 246
Tosa, J. Thomas, O.P.: letter from
D.B., 366; fair-minded letter to
Archbishop Gastaldi concerning his
rift with D.B., 395-398
Traditional Devotions see Devotions,
Traditional
Tresso, Anthony, Fr.: attempt at media-
tion between Gastaldi and D.B.,
268
Tribulations: D.S.'s prediction oft. for
D.B., 1; controversies with Arch-
bishop Gastaldi, 249-309. See also
Gastaldi, Lawrence
Triduums: decision to open the school
year with a t., 47, 346f
Trinita (Mondovi): Fr. Rua's report on
school and festive oratory, 55
Trust in God: D.B.'s unlimited, 83,
227, 407, 487, 541, 646, 667
u
Union with God: D.B.'s tips on how to
keep united with God, 89f
Unita Cattolica: article about D.B. and
the C., 32f; news item on D.B.'s
third missionary expedition and Gas-
taldi 's subtle reprimand, 220ff; arti-
cles concerning the Turin memorial
to Pius IX, 445, 446. See also
Margotti, James, Fr.
Unity: D.B.'s exhortation to, 227;
means to promote, 228; D.B.'s
concern for maintaining u. between
the motherhouse and the other
houses, 691f
Uruguay: Salesian house at Villa Colon
in Montevideo, 124; achievements
of the Salesian missionaries in,
592f; request for a Salesian trade
school near Montevideo, 602f
v
Vacations: D.B.'s aversion to v. at
home, 182, 338; D.B.'s suggestions
for happy summer v., 336f, 33~-

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INDEX
727
344; sad effects of summer v.. 585 ff;
in heaven, 642
Vacchina, Bernard: biographical foot-
note, 360; outstanding performance
as a novice and teacher, 639-645
Vallauri, Peter. Fr.: letter from D.B ..
247
Vallecrosia: Fr. Rua's report on the
Salesian work, 54f; D.B.'s visit to
the D.M.H.C., 88; success of the
Salesians and the D.M.H.C., 488f,
515, 542
Valsalice College: Fr. Rua's annual
report on, 53; negotiations to pur-
chase, 541: D.B.'s reasons for keep-
ing it open, 626
Varazze: Fr. Rua's annual report on
our school at, 52
Vespignani, Joseph, Fr.: D.B.'s predic-
tion to, 17; biographical footnote,
132; member of the third missionary
expedition, 224f; D.B.'s way of
dispelling the anxieties ofV.'s father,
228; cured by wearing a surplice
once used by Pius IX, 607; letter
from D.B., 685f
Victor Emmanuel II: death and D.B.'s
comments, 364f
Villa Colon see Montevideo
Virtues, Moral: practice of the m.v.
stressed in the rules of the D.M.H.C.,
152ff
Virtues, Theological see Faith. Hope,
Charity
Vocations, Adult: D.B.'s concern about
admitting adults to the S.S., 159
Vocations, Priestly and Religious: D.B.'s
exhortations to foster, 65. 89, 318:
a topic to be always treated at
spiritual retreats, 312, 329, 331 f.
623ff; advice to be sought in matters
of, 337f; D.B.'s generosity in helping,
626: D.B.'s dream about. 627f. See
also Perseverance, Sodalities
Vows: sincerity of intention in taking
vows, 333. See also Profession,
Religious
w
Will, Divine: how to discern God's will
in matters concerning religious vows,
628f
Wine: pernicious effects of the abuse
of, 311; not to be kept in one's own
room, 684. See also Alcoholism
Work: a powerful safeguard of chastity,
65: hard work of the missionaries in
South America. 126, 128f; a dream:
necessity of hard work, 225f; D.B.'s
examples of hard work, 315f; exhor-
tation to love work, 333; importance
D.B. gave to work, 635
Works of Mercy: spiritual reward of
the, 83f
World: D.B.'s exhortations to be de-
tached from the, 168f. 335. 617

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