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The
Biographical Memoirs
°f
Saint John Bosco
by
GIOVANNI BATTISTA LEMOYNE, S.D.B.
AN AMERICAN EDITION
TRANSLATED
FROM THE ORIGINAL ITALIAN
D ie g o B o r g a t e l l o , S.D.B.
Editorin-chief
Volume II
1841-1846
SALESIANA PUBLISHERS, INC.
N E W ROCHELLE, NEW YORK
1966
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I m p r im i P o t e s t : Very Rev. Augustus Bosio, S.D.B.
Provincial
N ihil O b st a t :
Daniel V. Flynn, J.C.D.
Censor Librorum
Im prim atur:
*i Francis Cardinal Spellman
Archbishop of New York
January 25, 1966
The nihil obstat and imprimatur are official
declarations that a book or pamphlet is free
of doctrinal or moral error. No implication is
contained therein that those who have granted
the nihil obstat and imprimatur agree with the
contents, opinions or statements expressed.
Copyright © 1966 by the Salesian Society, Inc.
Library of Congress Catalog Card No. 65-3104rev
All Rights Reserved
Manufactured in the United States of America
FIRST EDITION
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Defalcate*)
W ITH PROFOUND GRATITUDE
TO
THE LATE, LAMENTED, A N D HIGHLY ESTEEMED
VER Y R EV ER EN D FELIX J. P E N N A , S.D.B.
( 1904- 1962)
TO WHOSE
WISDOM, FORESIGHT, A N D NOBLE SALESIAN HEART
THE ENGLISH TRANSLATION
OF
TH E BIOGRAPHICAL MEMOIRS
OF
SAINT JOHN BOSCO
IS
A LASTING M ONUM ENT
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TO
The Very Reverend
LUIGI RICCERI
Rector Major
of the Salesian Society
and
Sixth Successor of Saint John Bosco
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E d ito rs Preface to the First Nine Volumes
A INT 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 modern pedagogy to
Christ’s law and Christ’s love for the poor young, and thereby de
served 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 dis
order 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 2800
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, ab
sorbed as he was in the task of firmly establishing his two religious
congregations and in unceasing other labors, he had to content
1Don is an abbreviation o f the Latin dominus, master. It is used in Italy as a
title for priests; it stands for Father.
vii
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viii
e d i t o r ’s p r e f a c e
himself with a simple outline of his ideas in a golden little treatise
entitled The Preventive System in the Education of Youth.
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 pub
lished only in the original Italian, are now available, unabridged, 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 docu
ments,2 interviewing witnesses, and arranging raw material for the
present nineteen volumes of the life of Don Bosco, eight of which
he himself authored beside 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 del-
rOratorio 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 di 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, conscientious 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 himself1
1A ll the documents in the archives at the Salesian Motherhouse in Turin, Italy
are now being microfilmed and stored in the D on Bosco College Library in Newton,
N ew Jersey.
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e d i t o r ’s p r e f a c e
ix
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 and the training he
received from Mamma Margaret, his mother.8 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 occa
sionally, as regards the latter, we may have fallen short of the mark.
Nineteenth century Italian does not readily lend itself to an agile
version that strives to be an accurate translation and not a para
phrase.
We have departed from the original in only one minor point: the
lengthy titles or series of subtitles in each chapter. Father Le-
moyne’s method of chronological sequence in his narration neces
sarily made the contents of each chapter fragmentary. As it was
not possible, under these circumstances, to give them a meaningful
title and the volumes were not indexed, Father Lemoyne prefaced
each chapter with many subtitles. In some volumes such subtitles
fill a whole page. Since we have indexed each volume and subtitles
become unnecessary, we selected in each chapter the most outstand
ing episode and gave it a title.
May the reading of these Memoirs portraying the life of a man
whom Pope Pius X I 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.
F r . D ie g o B o r g a t e l l o , S.D.B,
Editor-in-Chief
New Rochelle, N.Y.
June 5,1965
124th Anniversaiy of Don Bosco’s Ordination
8Cf. Francis Desramaut, S.D.B., Les Memorie 1 de Giovanni Battista Lemoyne,
Etude d’un ouvrage fondamental sur la jeunesse de saint Jean Bosco, Lyon, 1962,
p. 41 Iff.
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A cknowledgments
For the publication of The Biographical Memoirs of Saint
John Bosco we owe a debt of gratitude to the Very Reverend
Augustus Bosio, S.D.B., Provincial of the Salesians in the eastern
United States, who sponsored this project.
In the preparation of this volume we are indebted to Gene
vieve M. Camera, Ph.D., John Chapin, Rev. Paul Aronica, S.D.B.,
and Rev. Joseph Bajorek. S.D.B., for editorial assistance; to Rev.
Henry Sarnowski, S.D.B., for indexing; to the Editorial Board for
advice and suggestions; and to the Confraternity of Christian Doc
trine for permission to use the Confraternity translation of the
Scriptures.
T h e E ditor
EDITORIAL BOARD
Rev. Diego Borgatello, S.D.B., Editor-in-chief
Rev. Henry Sarnowski, S.D.B., Secretary & Indexer
Rev. Paul Aronica, S.D.B.
Rev. Joseph Bajorek, S.D.B.
Rev. Emil Fardellone, S.D.B
Rev. William Kelley, S.D.B.
Rev. Peter Lappin, S.D.B.
Rev. Hugh McGlinchey, S.D.B.
Rev. Joseph Perozzi, S.D.B.
Rev. Chester Wisniewski, S.D.B.
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Authors Preface
7 -3 lS a token of my respectful affection, I offer to my con
freres the second volume of the Biographical Memoirs of the be
loved Founder and Father of our Pious Society of St. Francis de
Sales. I trust that they will welcome this new labor of mine and that
they will pray that I may be able to complete it.
In my narration, I have followed the method described in my
preface to the first volume, and used the same sources. Furthermore,
the attentive reading of the published works of our dear Don Bosco
greatly helped me towards a deeper understanding of his spirit,
trust [in God], love of his fellowmen and his aims. No less informa
tive were some of his unpublished writings such as:
1. Memorie dell’Oratorio dal 1835 al 1855; esclusivamente per
i Soci Salesiani [Memoirs of the Oratory from 1835 to 1855 for the
Exclusive use of Members of the Salesian Congregation], in which
he describes the early beginnings of his providential institution. The
unforgettable Father John Bonetti found in it a mine of information
when compiling his Cinque lustri di Storia dell’Oratorio Salesiano
[History of the First Twenty-Five Years of the Oratory of St.
Francis de Sales], a work of unquestionable authority, substantiated
by the testimony of a great number of past pupils who were dili
gently interviewed by the conscientious author.
2. Memorie ai miei figli i Salesiani [Reminiscences for my Spir
itual Sons, the Salesians] in which Don Bosco gives norms derived
from experience. They were intended to be a legacy for his suc
cessor in the difficult task of governing the Salesian Society.
3. Biografia del Sacerdote Giuseppe Cafasso esposta in due
ragionamenti funebri [Biography of Father Joseph Cafasso as Pre
sented in Two Funeral Eulogies], They portray the heroic virtues
of his teacher and spiritual guide, as well as the close and holy
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X ll
AUTHOR’S p r e f a c e
friendship that bound Don Bosco to him. Indirectly, they tell us
about Don Bosco during those years.
I have written this volume solely for the Salesians. In accordance
with our Superiors’ directives and until the Holy See will have pro
nounced its definitive judgment, I will not permit it to be made
public, nor will I authorize any translation, reprint, imitation,
abridgment or extracts for any reason whatsoever. Likewise, it
should not be put in the hands of any one who is not a member of
our Pious Society as source material to be published in praise of
Don Bosco. Hence, I duly place this book under the protection of
existing copyright laws.
The frontispiece shows our highly esteemed Rector Major, Father
Michael Rua. I mean this to be a token of my profound veneration
and affection for him because, in addition to many other reasons,
these pages portray his first meeting as a little boy with our dear
Don Bosco.
M ay Our Lord and M ary Help of Christians bless the reader of
these pages, as well as the writer,
F r . G io v a n n i B a ttista L em o y n e
of the
Pious Society of St. Francis de Sales
Turin, February 2, 1901
Feast of the Purification of the Blessed Virgin
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Contents
D e d ic a t io n ........................................................................................ v-vi
Editor’s Pr e f a c e ............................................................................. vii
A cknowledgments.....................................................................
x
A uthor’s Pr e f a c e .............................................................................. xi
1 Freemasonry in Piedmont in 1 8 4 1 .........................................
1
2 Priestly Z e a l ........................................................................................... 13
3 A Grateful H e a r t ............................................................................. 22
4 The Convitto E c c le s ia s tic o ............................................................... 30
5 Pastoral T raining.................................................................................... 40
6 Poor and Abandoned Y o u t h ........................................................ 45
7 December 8, 1 8 4 1 ............................................................................. 54
8 Father Joseph C a f a s s o ...................................................................... 62
9 Festive Oratory at the C o n v itto ........................................................ 71
10 Prison A p o s t o l a t e ............................................................................. 78
11 Devotion to the Blessed V ir g in ........................................................ 86
12 St. Ignatius Retreat H o u s e ............................................................... 93
13 Don Bosco’s First C hoirboys............................................................... 99
14 First Growth and Difficulties............................................................. 107
15 Political and Religious F erm en t...................................................... 112
xiii
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x -v
CONTENTS
16 Confession and the Young
118
17 Mainstay of Faith
123
18 Triumphs of Grace
13°
19 The Prisons Again
136
20 Useful Contacts
.................................................................... 1^6
21 First Writings
152
22 A Spiritual Guide ..................................................................... 159
23 Controversial School R e f o r m s ................................................. 165
24 Efficacy of S p e e c h .................................................................... 126
25 A Noble L a d y ...........................................................................182
26 A New Location for the Festive Oratory
190
27 A Heavenly Patron
....................................................196
28 God’s A ngels.................................................................................204
29 For Church and S o u l s ..............................................................212
30 Disappointments and Trustin G o d ............................................ 223
31 A Comforting D r e a m ..............................................................231
32 On the Move A g a in ....................................................................236
33 Further O p p o sitio n .................................................................... 242
34 Forced R e s t .................................................................................249
35 Don Bosco’s Church H i s t o r y ................................................. 257
36 A Wandering O r a t o r y ..............................................................262
37 A Temporary H av en .................................................................... 270
38 A Welcome E n d o rs e m e n t....................................................... 276
39 A Harrowing Experience..............................................................286
40 Without a R o o f .......................................................................... 293
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CONTENTS
XV
41 Memorable Outings
302
42 Don Bosco’s Bible H is to r y .......................................................307
43 Alarm at City H a l l .............................................................. 313
44 Disturbing R u m o r s .............................................................. 319
45 A Day of A n g u is h ...............................
327
46 A Place at L a s t .....................................
334
47 Harassment from City H a l l ....................................................... 343
48 Unusual Boyish D e v o t i o n ....................................................... 351
49 A Decisive C h o i c e ................................
356
50 A New P o p e ...............................................................
366
51 A Timely Booklet
374
52 A Serious Illn ess...........................................................................380
53 Convalescence at B ecchi............................................................. 388
54 An Immeasurable S a c rific e .....................................
400
55 Stark Poverty and Unbounded Trust . . . . . . . 406
56 The Pinardi H o u s e ................................................................... 416
57 A Noble G esture..........................................................................424
58 Enriching Mind and H e a r t .......................................................431
59 The Mulberry T r e e ....................................................................439
60 First Christmas at Valdocco . . . . . . . . 447
Index
....
455
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CHAPTER 1
Freemasonry in Piedmont in 1841
O u R account of the life of Don Bosco has now reached
the year 1841: peace and security reigned throughout Piedmont,
For eighteen years [1831-1849] Charles Albert enjoyed the dis
tinction of being a father to his people rather than a ruler,1 He
adhered to the laws of God and was devoted to the Church. He
secured for Piedmont a position of respect among the European
powers: commerce flourished, finances were sound, justice was
properly administered and Sardinia was widely known and highly
regarded in the most remote areas. Political life, unhampered by
foreign influence, enjoyed complete independence.2 For a small
but brave kingdom as Sardinia was, its army and navy were ex
ceptionally strong.
Charles Albert covered himself with glory when, in 1823, he
bravely took up the defense of Ferdinand VII against a triumphant
revolution and took part in the capture of the Trocadero.3 He was
indeed qualified to reign. In 1835, he bravely stood up to the min
isters of France and England, De Broglie and Lord Palmerston re
spectively, when they voiced their displeasure at his moral, political,
and material support of Don Miguel in Portugal and Don Carlos
in Spain. He told them that he intended to be master in his own
house. He directed foreign relations with a steady hand and earned
the respect of the great powers.
1 Charles Albert succeeded to the throne of Sardinia as an absolute monarch,
but in 1848 he granted a constitution. [Editor]
•[Clement] Solaro della Margherita, Memorandum storico politico, Turin, 1851,
pp. 551, 571.
*A fortress near Cadiz. During the civil war following the revolution o f 1820,
Ferdinand VII was held there almost as a prisoner. Through the intervention of
the Grand Alliance, the Trocadero was captured in 1823 by the French army of
the Duke o f Angouleme in which Charles Albert was serving. [Editor]
1
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2
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
A t the same time he set a good example for his subjects with his
sincere piety. He frequented the sacraments, constantly read and
commented on Holy Scripture, and, when in Turin, frequently at
tended novenas and other public devotions.
All the while, the dreams of glory, dimly glimpsed in his youth,
were very much alive. He cherished the hope of taking northern
Italy from Austria and, in filial devotion to the Holy See, of be
coming the shield and sword of the pope. He was determined to
conquer or die in this cause. Men in authority joined his flatterers
in promoting this desire of his. Within his hearing, nothing but the
expression of the deepest veneration for the Church and the great
est zeal for God’s cause was uttered, together with anxious sighs
for the dangers besetting the Holy See on account of Austria’s pres
ence in Italy, These hypocrites, who would have loved to enslave
the Church, if possible, pretended to be aghast at the laws of [the
Hapsburg Emperor] Joseph II, and solemnly stated that freeing
the bishops and the clergy in Lombardy, then fettered by Austrian
oppression, was tantamount to freeing the Christians in Syria from
Turkish tyranny. This kind of talk, repeated over a period of years
by cunning tongues, totally deprived Charles Albert of the necessary
means for discerning the truth.4
In furtherance of his plan to oust the Austrians from Italy, he
courted Count Ilarione Petitti, Count Promis, Count Frederick
Sclopis, Count Gallina and Robert d’Azeglio, all adherents of the
new liberal ideas and of constitutional government— the last two
carbonari5 and conspirators in the 1821 uprising.6
* [Clement] Solaro della Margherita, op. cit.
BThe carbonari were members o f a secret society formed in the early 19th
century in Italy in order to establish a republic. They wanted constitutional liber
ties and an independent Italy. [Editor]
9 In March, 1821, the carbonari organized unsuccessfully a liberal uprising in
Turin. King Victor Emmanuel abdicated in favor o f his brother Charles Felix.
But as Charles Felix was in Modena, Victor Emmanuel named as regent Charles
Albert, Prince o f Carignano, who was next in line o f royal succession. Charles
Albert, who at the time was openly supporting liberalism, granted a constitution,
but the speedy intervention o f Austrian troops enabled Charles Felix to expel the
liberal-minded regent and to reestablish an absolute government. To manifest his
conversion to orthodox reaction, Charles Albert enlisted in the expedition to
subdue the Spanish liberals and restore the absolutist Ferdinand VII to the throne
of Spain in 1823. Then, in order to ensure his succession to the throne of
Sardinia, Charles Albert signed a declaration by which he pledged himself to
preserve the fundamental (absolute) bases of the monarchy. Nevertheless, his
accession to the throne in 1831 revived many hopes. [Editor]
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Freemasonry in Piedmont in 1841
3
Following their suggestion he planned to employ the various
secret societies for his own ends, with the intention of destroying
them once his purpose had been achieved. In fact, the leaders of
secret societies throughout Italy, convinced by this time that they
could not achieve their ends by violent means, accepted the in
vitation of the Piedmontese liberals, and by night made their way
into Turin. Admitted by way of the wardrobe chamber and the
royal armory, they met clandestinely with Charles Albert. Since
these secret societies were dispersed, independent of each other,
without discipline, hope of success or a definite aim, it was decided
to organize them and more clearly determine their general objec
tive, namely, a free and independent Italy. Mysterious and highly
secret messengers were dispatched from Turin to all parts of Italy,
as well as to Brussels and Paris. In the meantime, in Turin, Count
Camillo Cavour7 founded the Whist Club so that the members of
this harmless group might be gradually and prudently apprised of
the new political ideas.
Charles Albert wanted to free Italy. He envisioned a country in
which religion and justice would prevail. He believed that once
victory was achieved he could either convert or destroy liberalism,
which he now favored as a means. A naive hope! Demons are
neither converted nor destroyed. Once admitted into one’s house
as allies, they bring with them betrayal and death.
The common people had no inkling of these anti-religious in
trigues, though for years the conspirators had astutely carried on
their work of destruction throughout Italy, especially within the
Papal States, in order to topple thrones and destroy the Catholic
Church. Already in 1819-1820s the Grand Masters of the Free
masons had drawn up a Permanent Instruction. It revealed the
secret aims of the organization; it was the handbook that directed
and guided the higher-placed members who had been chosen to
lead the whole Masonic movement and that of the other secret
societies, especially in Italy.
The Instruction reads:
7 Camillo Benso (1810-1861), count o f Cavour, was a great Piedmontese states
man and the soul o f the Italian Risargimento. [Editor]
8During the reign of Victor Emmanuel I, 1802-1831. At this time Charles
Albert was Prince o f Carignano. [Editor]
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4
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Now that we are constituted as an active body and (after the political
upheavals of 1814 and 1815) order again begins to reign in the most
remote branches of our organization, as well as in those nearest to the
center, we must turn our attention to an ideal that has always been of
great concern to men aspiring to the regeneration of all mankind. This
ideal is the liberation of Italy, whence is to come the liberation of the
entire world and the establishment of a republic of brotherhood and
world peace.
Our brothers in France have yet to understand this concept. They
believe that, apart from plotting in dark corners and stabbing a police
man or traitor now and then, revolutionary Italy can, on the whole,
placidly endure the yoke imposed upon the Italian people by men seated
in conference beyond the Alps, without Italian representation. Such an
error has been fatal to us again and again. Nor can we be satisfied to
oppose it with words, for that would only further spread this misconcep
tion. It must be destroyed by deeds.
Among the many remedies which have been suggested by the more
energetic members of our organization, there is one which we must
never forget.
The Papacy has always exerted a decisive influence on Italian des
tinies. Everywhere, with the arms, voice, pen and heart of its countless
bishops, monks, nuns and the faithful of all regions, the Papacy has
always found people enthusiastically ready for sacrifice and martyrdom.
At will, the Papacy can call upon followers who will die for it and others
who will strip themselves of everything for it. This is an immense lever,
whose power only a few popes have understood. Thus far they have but
sparingly availed themselves of it. At the present time we do not intend
to rebuild, even for our advantage, this power which has been tempo
rarily weakened. Our ultimate purpose is identical with that of Voltaire
and the French Revolution: that is, the total annihilation of Catholicism
and even of Christianity. For, if the latter is allowed to survive on the
ruins of [papal] Rome, it will become its new embodiment and perpetu
ation.
To achieve this end with greater certainty and to spare ourselves future
disillusionments that indefinitely delay and jeopardize the success of our
cause, we must not heed the French braggarts, nor the nebulous Ger
mans, nor yet the melancholy British who believe that Catholicism can
be destroyed by an obscene ditty, a sophism or some trivial sarcasm
smuggled into the country like British cotton. Catholicism has a vitality
that can resist far greater onslaughts. It has confronted more implacable
and formidable adversaries, and at times it has even had the impudence
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Freemasonry in Piedmont in 1841
5
of blessing the more rabid among them with holy water. So, let our
brothers across the Alps give vent to their immoderate anti-Catholic
zeal; let them scoff at our Madonnas and at our apparent devotion. With
this artifice we will be able to plot at our convenience and gradually
achieve our purpose.
For seventeen hundred years the Papacy has been an essential part
of Italian history. Italy cannot breathe or stir without the consent of the
Supreme Pontiff. Through him she has, like Briareus, a hundred arms;
without him she is condemned to a pitiful state of impotence, subject to
division, hatred and hostility from the first mountain range of the Alps
down to the last peak of the Apennines. We cannot endure such a state
of affairs; we must find a remedy for this situation. And here it is! Who
ever he may be, the pope will never join the secret societies: therefore,
the secret societies must take the first step toward the Church and the
pope, for the purpose of vanquishing them both.
The task we undertake will not be completed in a day, a month, or a
year. It may require many years, perhaps even a century; but on our
side, though the soldier dies, the war continues. We do not intend to
win the pope over to our cause by converting him to our principles or
making him their propagator. This would be a ridiculous dream. Regard
less of the course of events, even should some cardinal or prelate on his
own initiative and not through our deceit share our views, this would
not be a reason for us to desire him to become the pope. This could
even spell our ruin. Inasmuch as ambition would have led him to
apostasy, so the need to retain power would of necessity induce him to
sacrifice us. What we must wait for, like the Jews awaiting the Messiah,
is a pope suitable for our purposes. Such a pope alone, will be a greater
help to us in our assault on the Church than the little pamphlets of our
French brothers or even the gold of England. And why? Because with
such a pope we could effectively crush the rock upon which God built
His Church; and we would have no further need of Hannibal’s vinegar,
nor of gunpowder, nor even of the strength of our arms. The little finger
of Peter’s successor would be caught in the plot, and this little finger
would be more effective in this crusade than all the Urbans II and all the
St. Bernards of Christianity.
We have no doubt that we shall achieve this ultimate goal of our
efforts. But when and how? As yet we cannot foresee the unknown.
Nevertheless, since nothing must deter us from the plan as set forth, but
rather, all things should contribute to its realization, as though tomor
row’s success were to crown the design we have barely traced, we wish
in this Instruction, which must not be revealed to the initiated of lower
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
rank, to give some suggestions to the leaders of the Supreme Lodge.
They will communicate these to our brothers as a directive or a memo
randum. Under no circumstances, as dictated by the most elementary
prudence, should it leak out that these suggestions are orders from our
supreme leaders. The clergy has too much at stake in this, and under
the circumstances, it would be foolhardy to play around with them, as
we do with petty rulers and princelings who can be blown away with a
single puff.
There is little to be gained with the old cardinals and with those
prelates of resolute character. We must of necessity leave alone these
diehards of the school of Consalvi,8 and choose instead, from our
arsenal for influencing public opinion, the weapons which will exploit
or ridicule the power in their hands. A well-conceived remark, artfully
circulated among certain good Christian families, will find its way to the
cafe, and from there to the public square. At times a word can kill a
man. When a prelate comes from Rome to a province, we must at once
gather information on his character, his past life, his good qualities, his
defects, especially his defects. Is he opposed to us? You must immedi
ately entangle him in as many snares as possible. Give him a reputation
that will frighten children and women, presenting him as cruel and
bloodthirsty. Spread some horrifying story about him, such as may easily
impress the minds of the people. When out-of-town papers pick up these
stories from us, they will embellish and color them as usual. To obtain
the respect due to the truth, you will show, or better still, let some re
spectable fool show the issue of the newspaper wherein such stories are
written regarding that prelate. Like England and France, Italy will never
lack pens capable of concocting useful lies for the good cause. When
the people see the newspapers with the name of this or that monsignor,
be he delegate or judge,10 they will have no need of further proof. Here,
among the people of Italy, liberalism is still in its infancy. So they will
believe in the liberals today just as they will believe in anything else
tomorrow.
Therefore crush the enemy, whoever he may be. If he be powerful
crush him with slander and calumny, but above all, crush him before he
grows in strength. You must captivate youth. Youth must be seduced
and lured unsuspectingly to the banner of the secret societies.
'Cardinal Ercole Consalvi, was papal Secretary of State under Pope Pius VII
(1800-1806, 1816-1823). [Editor]
10The Papacy was at this time both a spiritual and a temporal power. In the
latter category it had more power than it has today, for it ruled over all of
central Italy. It followed that most civil administrations and courts were in the
hands o f ecclesiastics. [Editor]
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Freemasonry in Piedmont in 1841
7
But in this, proceed with extreme caution. Two things are absolutely
necessary if we are to advance slowly but surely on this dangerous path:
You must appear as doves, yet be cunning as serpents. Your own par
ents, children and even your wives must never know of the secrets
confided to you. If you so desire, in order to better deceive the searching
eye, go to confession often. However, in the confessional, maintain
absolute silence on these matters. As you know, the slightest disclosure,
the faintest indication escaping you in the tribunal of Penance or else
where, could lead us to major disaster. Furthermore, the offender wit
tingly or unwittingly signs his own death warrant (by dagger or poison).
Before we can produce a pope according to our desires, we must
produce an entire generation worthy of the kingdom that we hope for.
We must ignore old men and those of middle age. We must seek the
young and, if possible, even the very young. Never indulge in obscene
or profane conversation with young people. Maxima debetur puero
reverentia. [The greatest reverence is due to a child. Juvenal, Satires,
XIV, 47]. Never forget these words of the poet, for they will assist you
in avoiding licentiousness, from which it is necessary to abstain in the
interests of the cause. If our cause is to take root and bear fruit among
families, if you wish to enjoy the privilege of shelter and hospitality at
the family hearth, you must appear as men of good morals. Once your
good reputation has been established at boarding schools, high schools,
universities and seminaries, once you have won the trust of teachers and
pupils alike, foster especially in those who are embracing the ecclesi
astical state a desire to associate with you. Speak to them of the past
splendors of papal Rome. Every Italian has a nostalgia for the ancient
republic of Rome. Subtly blend these two ideas. Stir and excite these
temperaments always so inflammable in matters of national pride. Begin
by offering them, but always secretly, innocent books, poetry glowing
with patriotic overtones. Little by little you will lead their minds to the
required state of ferment. When this daily routine work has succeeded
in spreading the brilliance of our ideas at all levels in the ecclesiastical
state, you will then realize how wise is this counsel which we now
initiate.
Present events, which in our opinion are being precipitated too rapidly,
will of necessity require armed intervention by Austria within a few
months. There are fools who take pleasure in drawing others into the
midst of danger, and who at the right moment can drag even prudent
men after themselves. The revolution now being organized in Italy (the
insurrections of 1820 and 1821) will only bring disaster and exile.11
u A s foreseen, these uprisings were quelled with Austrian arms and absolutism
was again in the saddle. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Nothing is ripe, neither men nor events, and the situation will not
ameliorate for some time to come.12 But through these disasters you
will be able to strike a new chord in the hearts of the younger clergy,
namely hatred for the foreigner. Even before the Austrians intervene,
as we foresee they will, make them appear ridiculous and detestable.
Subtly fuse the memory of the conflicts between the Papacy and the
Holy Roman Empire with the ideal of papal supremacy. Arouse the
slumbering passions of the Guelfs and the Ghibellines, so that little by
little, without much labor, you will create for yourself the reputation of
being a good Catholic and a good Italian. This reputation of yours will
make the younger secular clergy and even the religious receptive to our
doctrines. Within a few years, this same younger clergy will, of necessity,
occupy responsible positions. They will govern, administrate, judge and
form the council of the Sovereign Pontiff; some will be called upon to
elect the future pope. This pope, like most of his contemporaries, will
be to a greater or lesser degree influenced by those Italian and hu
manitarian principles which we are now circulating. It is a small grain of
mustard seed which we entrust to the soil, but the sun of justice will
make it grow to maturity and one day we will see a rich harvest born
of this same little seed.
Along this path which we now outline for our brethren there are
major obstacles to surmount and difficulties of all kinds to overcome.
With experience and wisdom, we will triumph over them. The objective
is so glorious that, to reach it, all sails must be unfurled. Do you want
to revolutionize Italy? Seek a pope fitting our description. Do you want
to establish the kingdom of the elect on the throne of the Babylonian
whore? Then induce the clergy to march under your banner, in the
belief that they are marching under the papal banner. Do you want
to make the last trace of tyranny and oppression disappear? Lower
your nets like Simon Bar Jona [Cf. John 1, 42]; lower them into the
sacristies, the seminaries and the monasteries, instead of into the sea.
If you do not precipitate events, we promise you a catch of fish even
greater than St. Peter’s. [Cf. Luke 5, 6] The fisher of fish became a
fisher of men [Cf. Luke 5, 10]; you will fish for friends at the very feet
of St. Peter’s Chair. By so doing you will net a revolution clothed in
tiara and mantle, preceded by the cross and papal ensign; a revolution
that will require but little help to set fire to the four corners of the
earth.
“ At that time “the most active and intransigent current among the Catholic
clergy and hierarchy declared itself against constitutionalism, rallying round the
absolutist courts and especially the court of Vienna.” Luigi Sturzo, Church and
State, University o f Notre Dame Press, 1962, Vol. n , p. 401. [Editor]
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Freemasonry in Piedmont in 1841
9
Our every action should aim at coveting the philosopher’s stone. The
medieval alchemists lost both time and money to realize this dream.
The dream of the secret societies (to have a pope as their ally) will be
made real for the very simple reason that it is founded on human
passions. Hence let us not be discouraged by disappointment, nor set
backs, nor even by defeat. Let us ready our weapons quietly in our
secret gatherings; let us aim our heavy guns and fan the flame of every
passion—the most vicious as well as the most noble. Everything leads
us to believe that our plan will one day succeed beyond our fondest
hopes.
When the 1821 uprising failed, as had been foreseen in the
above Instruction, the leaders of Freemasonry sent new directives
to their membership.
This defeat can provide us with new weapons: our role is to arouse
the people and to exploit every situation. . . . The presence of for
eigners in the ranks of the police is a powerful weapon which must be
skillfully handled. . . . The foreigner must be made so odious to the
Italians, that when the revolution breaks out in Rome, foreign assistance
will be considered offensive, even to the most sincere patriots. . . . In
the meantime, keep your eyes on Rome . . . discredit the clergy by
every means. . . . Arouse and play on the passions of the common
people with or without reason. . . . Agitate at all times . . . create
martyrs and victims. . . . We will always find those who will be able
to portray the situation in a manner most advantageous to us.13
Meanwhile, one of the leaders of the conspiracy, a high-ranking
member of the Freemasons and their secret chief in Italy, had
established himself in Rome in order to supervise the implementa
tion of these directives. He held a diplomatic post in one of the
Italian legations. A wealthy nobleman, learned and eloquent, he
was, above all, an astute and bold dissembler as well as a corrupt
cynic. He received large sums of money from the Jews of Prussia,
England, Silesia, Portugal, Hungary and elsewhere, in the hope of
33Cretineau Joly, L’Bglise Romaine en face de la revolution. Vol. II, p. 119ff.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
destroying Christianity and restoring the ancient kingdom of
Jerusalem.
In a letter to an accomplice, this gentleman disclosed his dia
bolic plans and aspirations against the Catholic Church, as follows:
Dear Avenger:
Should we triumph some day and should it prove necessary for the
perpetuation of our triumph to shed some blood, we must not grant our
designated victims the privilege of dying with dignity and honor. Such
deaths only keep the spirit of opposition alive and provide martyrs for
the people, who always admire a display of courage. This sets a very
bad precedent. The man who is dragged to the gallows is no longer
dangerous. But if he himself ascends it with unfaltering step and faces
death unflinchingly, he will excite the admiration of the crowd.
I am not cruel by nature, and I hope I shall never develop blood
thirsty instincts. But he who wills a certain goal, wills also the means,
I say that in a given situation we cannot and we dare not, even in the
interests of humanity, allow ourselves to be saddled with martyrs against
our will. Do you not think that the Caesars would have accomplished
more in the interest of paganism by weakening and turning to their own
interest that itch for martyrdom of those first Christians, instead of
allowing them to increase their popularity by an heroic death? Would
it not have been better if they had diminished the resistance of the soul
by tampering with the body? A drug well prepared, and even better
administered, to enfeeble the victim to the point of prostration would,
in my opinion, have been far more effective. If, in this undertaking, the
Caesars had only used the means they had at their disposal, I am certain
that our old Jupiter and all his little secondary gods would not have
succumbed so ignominiously, and Christianity would not have enjoyed
so momentous a success.
Their apostles, priests and virgins were made to die in the amphi
theatre or in the public squares, torn to pieces by lions before spellbound
audiences. Inspired by faith, force of example, hope of making converts
or sheer enthusiasm, they died without blanching; they even sang hymns
of victory! This was enough to make anyone eager to die, and there
were such caprices! Did not the gladiators inspire others to become
gladiators? If these misguided Caesars had had the honor of belonging
to our Supreme Lodge, I would have plainly told them to force these
neophytes to drink one of our best recipes, and there would no longer
have been talk of further conversions, because there simply would have
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Freemasonry in Piedmont in 1841
11
been no martyrs. In fact, an inert body with an inert will, that is dragged
weeping to the scaffold, does not arouse emulation; it will not have
followers. The Christians immediately became popular, because people
sympathize with the persecuted. The people would have booed if they
had witnessed weakness or fear. If the Christians had been a trembling
and panic-stricken crowd, Christianity would have died in the third act
of the tragicomedy.
If I find it necessary to suggest these tactics (drugs), I do so for a
humanitarian policy, . . . Never allow death on the scaffold to appear
glorious, holy, courageous, and joyful. You will then rarely need to in
flict death.
Though the French Revolution generally did well, it erred on this
particular point. Louis XVI, Marie Antoinette and the majority of the
victims of that era are outstanding for their resignation and nobility of
soul. . . . This is just what we do not need. Given the occasion, let
us see to it that a pope, and two or three cardinals die like old women,
in an agony of fear and trembling in the face of death. This will put
an end to any fancy of imitating their sacrifice. You will spare the bodies,
but you will have slain their spirit.
It is their morale that we must strike at and destroy. // this secret is
well kept, you will have occasion to observe the usefulness of this new
kind of medicine. A little planning was enough to destroy Cromwell.
What does it take to enfeeble a strong man and hand him over listless,
vacillating and fearful into the hands of his executioners? If he does not
have the strength to grasp the palm of martyrdom, he will not have its
halo, and therefore, he will have neither admirers nor imitators. We
will thus make quick work of both the former and the latter. Indeed,
only the sublime thought of revolutionary humanitarianism could have
inspired such a precautionary measure. I recommend it to you. Never
forget it.14
What miserable, hypocritical, and blasphemous fools! How
could any secret society, founded on human passions, defeat the
Church which is based on God’s almighty power? It is written:
“There is no . . . counsel against the Lord.” [Prov. 21, 30] And
after solemnly promising that “the gates of hell shall not prevail,”
[Matt. 16, 19] Our Blessed Lord indicated how far human malice
would go. But He assured His Apostles that in matters pertaining
14Civiltd Cattolica, 1875, Series IX, Vol. VII, p. 329. Cretineau Joly, op. cit.,
Vol. II, p. 85.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
to the glory of God, “if they drink any deadly thing, it shall not
hurt them.” [Mark, 16, 18] God permits war to be waged against
His Church: “If they have persecuted me, they will persecute you
also.” [John 15, 20] But the Church will always emerge victorious.
During all these years, the sectaries followed the directives set
down by their leaders in the Instruction of 1819, with harm to
many souls. “They conspired to conceal their snares, saying: ‘Who
will see us?’ ” (Ps. 63, 6) But Divine Providence, keeping watch
over its chosen souls, exposed the intrigues of the enemy to the
light of day. From the first days of his priesthood, Don Bosco saw
through their diabolical schemes and closely watched the various
phases of their execution. Indeed, one might say that he then had
in mind a complete picture of all the events which were to take
place, and that he prepared himself to meet them, planned his
strategy, took protective measures against the expected obstacles
and then confidently proceeded to carry out his very important
mission. Thousands of times he told us: “When certain events took
place, they were not news to me. I knew all beforehand; I had
foreseen all without fear of being mistaken.” In the course of this
account we shall note how true were his words.
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CHAPTER 2
Priestly Zeal
J L r O N BOSCO is now a priest. The sacred ministry is
the ideal of his whole life; the long-desired goal that has finally
been attained; it is the driving force of all his thoughts and actions,
which will spur him on with ever-increasing ardor to seek God’s
glory and the salvation of souls. As he daily gazes upon the Body
of Our Lord Jesus Christ, held in his hands, and moistens his lips
with His Most Precious Blood, his faith grows livelier, ever in
creasing the intensity of his love and urging him on to distribute
among the faithful the treasures of which Our Lord has made him
the custodian. He perceives in men’s souls the greatest work of
God’s omnipotence on earth, the object of a love so great that it
endured the sacrifice of the cross. Hence he unites himself with
their Savior and will not countenance any delay in his mission for
their salvation. He is further prompted by the sight of the many
snares which threaten the unwary.
Don Bosco spent the first few months of his priesthood in his
native town.1 Two years earlier, his brother Joseph had terminated
his sharecropper contract2 [with Joseph Febraro] on the Susambrino
estate, which was now the property of Chevalier [John] Pescarmona,
and had returned to live at Becchi. John’s old room was also put
back into service. However, Don Bosco [as he was now called]
stayed most of the time at the rectory with his beloved pastor,
Father Cinzano, and helped in the parish work as much as he
could. Besides taking part in all the church services, as the old
people of the parish later testified to Father Secundus Marchisio,
1 Becchi, the birthplace o f Don Bosco, was situated on the outskirts o f Morialdo,
one of five hamlets which made up the town o f Castelnuovo d’Asti, 15 miles from
Turin. Most o f the dwellings are built on hillslopes with the church in the center.
See Vol. I, p. 20. [Editor]
8SeerVol. I, p. 177, [Editor]
13
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
he brought Holy Viaticum* anointed the sick and tenderly assisted
them during their last moments. They also added that he enjoyed
associating with the younger boys, instructing them, and encourag
ing them to lead a Christian life. This is confirmed by Don Bosco
himself in his own memoirs.3
In that year, 1841, since my pastor was without an assistant, I served
as one for five months. I found great pleasure in this work. I preached
every Sunday, visited the sick, administered the sacraments, but I did
not hear confessions as I was not yet authorized to do so. I conducted
funeral services, kept the parish records in order and issued certificates
as required. But my greatest delight was teaching catechism to the
children, passing the time with them and talking to them. They often
came from Morialdo to visit me and whenever I walked home they
thronged about me. Also in Castelnuovo the youngsters began to make
friends with me and seek my company. Whenever I left the rectory I
was escorted by a crowd of boys who followed me wherever I went.
He experienced particular joy in baptizing infants, and it was
noted how during these months the baptismal records show that
almost all the male children were given the name Aloysius as their
first or second name. As far as it lay within his power, he wished
to place them from their infancy under the protection of the angelic
patron of purity, so that he might defend them against all the wiles
that endanger that virtue.
As Don Bosco himself wrote, he preached every Sunday in his
parish church. Since he could explain the word of God with great
facility, he was often invited to preach also in neighboring villages,
especially on patronal feast days. It was such an occasion, the
feast day of St. Benignus, that brought him to Lavriano at the end
of October of that year. We quote from his memoirs:4I
I readily agreed, since that was the home village of my good friend,
Father John Grassino, who later became pastor at Scalenghe. I wanted
*See Vol. I, p. 93. [Editor]
*Still in manuscript form at that time. [Editor]
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Priestly Zeal
15
my sermon to measure up to the solemnity, so I carefully prepared it
and wrote it in simple but attractive language. I went over my talk very
carefully, convinced that I would do myself credit. But God willed to
teach me a good lesson for my vanity. It was a Sunday, and since I had
first to say Mass for our parishioners, I would have to hasten on horse
back in order to be on time for my sermon. I had already covered half
the distance, alternately trotting and galloping, and I had reached the
valley of Casal Borgone, between Cinzano and Bersano, when suddenly
a covey of sparrows shot up from a nearby field of maize. Their sudden
rush and the noise of their wings startled my horse; he plunged wildly
down the road and across the fields and meadows. I managed to stay in
my saddle, but realized that the straps were slipping. I attempted a trick
of horsemanship but the sudden dislodging of the saddle hurled me into
the air and I fell headfirst upon a heap of crushed stones. From a nearby
hill a man witnessed my distressing fall. He ran to my aid with one of
his men. Finding me unconscious, he brought me to his house and laid
me on the best bed. Under his solicitous care, I regained consciousness
about an hour later and saw that I was in a strange house.
“Do not worry,” my host said, “do not be disturbed because you are
in someone else’s house. You shall not want for anything here. I have
already sent for the doctor and someone has gone in search of your
horse. I am only a farmer, but I have everything you need. Do you feel
much pain?”
“May God reward you for your kindness, my good friend. No, I don’t
believe I am hurt too badly. Perhaps I have fractured my shoulder, since
I can’t move it. But where am I?”
“You are in my house on a hill overlooking Bersano. My name is
John Calosso, but people call me Brina. I have often been in need just
like you. Oh, how many times I have found myself in difficulties at fairs
and markets.”
“Tell me about them while we’re waiting for the doctor.”
“Oh! I could tell you many a story. Listen to this one. One autumn,
several years ago, I went to Asti on my donkey to purchase provisions
for the winter. On my return through the Morialdo valley, the poor
beast, which was heavily laden, fell into a morass and remained stuck.
Every effort to free it was useless. It was midnight, dark and raining. Not
knowing what else to do, I began to shout for help. After a few minutes,
a response came from a neighboring farmhouse. A seminarian with his
brother, and two other men came with lighted torches. They helped me
unload the donkey, pulled it out of the mud and brought me with all
my belongings into their house. I was half dead with fatigue, and all
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
bespattered with mud. They cleaned me up, restored my strength with
an excellent supper and gave me a nice soft bed. The next morning,
before leaving, I wanted to offer them some compensation as was just,
but the seminarian refused it, saying, ‘Maybe some day we’ll need you
to do us a good turn.’ ”
At these words I felt deeply moved and my friend noticed my tears.
“Are you in pain?” he asked.
“No,” I replied. “I liked your story very much and it touched me.”
“If only I knew of some way to repay that good family! Such good
people!”
“What was their name?”
“Bosco, but people also called them Boschetti. But why are you so
touched? Do you know that family? How is that seminarian doing? Is
he well?”
“That seminarian, my good friend, is the priest whom you have re
paid a thousand times for what he did for you. He is the same one whom
you have taken into your house and laid on this bed. Divine Providence
wanted us to realize that as one sows, so shall he reap.” [Cf. Gal. 6, 8]
You can imagine the amazement and joy of that good man as well as
my own, for in my mishap God had me fall into the hands of a good
friend. His wife, his sister, and other relatives and friends were delighted
to learn that the person of whom they had often heard him speak, was
by chance now in their very house. They spared no effort to make me
feel at home. Shortly afterward the doctor arrived and found no fracture.
Within a few days I was able to mount my horse, which had been found
in the meantime, and ride back home. John Brina accompanied me all
the way, and, for as long as he lived, we always maintained the most
cordial friendship.
After this salutary lesson, I firmly resolved for the future to prepare
my sermons solely for the greater glory of God, and not for a display of
learning and culture.
This was the resolution Don Bosco made in that particular cir
cumstance, but quite different are the observations that spontane
ously come to our mind. First of all, how faithful is the Lord in ful
filling His promises! He has said, “Happy is he who has regard for
the lowly and the poor; in the days of misfortune the Lord will de
liver him. The Lord will keep and preserve him; He will make
him happy on the earth and not give him over to the will of his
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Priestly Zeal
17
enemies. The Lord will help him on his sickbed; He will take away
all his ailment when he is ill.” (Ps. 40, 1-4)
Mamma Margaret’s family was always generous and hospitable
towards anyone in need. A beggar was never turned away from their
door empty-handed; no one ever arrived at mealtime without being
cordially and insistently invited to sit down to table. Time and again
she experienced God’s bounty rewarding her for what she had done
for the poor. The incident quoted above is but one example.
Nor should we overlook that admirable humility which constantly
recurs in Don Bosco’s memoirs. He speaks of himself only to find
fault, but while he does so, genial episodes come to light as if to
give him the lie. As a young seminarian he availed himself of a
stratagem to assist the sick through the invocation of the Blessed
Virgin Mary. He dispensed small pills made of bread crumbs, or a
dose of sugar and maize flour in small envelopes, on condition that
the recipients would receive the sacraments and recite a given num
ber of times the Hail Mary, the Hail, Holy Queen, and other prayers
to Our Lady. Sometimes the pills and the accompanying prayers
were prescribed for three successive days, sometimes for nine.
Even those who were seriously ill recovered. The news spread from
village to village and people flocked to this new doctor, whose
reputation increased as more and more of his patients recovered.
Even in those early days Don Bosco realized the great power of
prayer to Our Lady. Perhaps the Blessed Virgin Mary had granted
him the gift of healing, which he concealed behind the artifice of
pills and powders to avoid becoming an object of admiration. He
continued to avail himself of this means even as a priest while he
was at the Convitto Ecclesiastico in Turin, and decided to cease
its practice only as a result of a truly singular occurrence.
In 1844, at Montafia, Mr. [Joseph] Turco was stricken with
fever, and no doctor’s prescription could cure him. The family ap
pealed to Don Bosco. He first recommended confession and Holy
Communion and then gave the sick man a supply of pills, to be
taken each day after reciting three Hail, Holy Queens. To everyone’s
astonishment, the patient was completely cured after taking the
first dose. The local pharmacist hastened to Turin. He presented
himself to Don Bosco and said, "I have great respect for your
talent and the new medicine you have discovered. It has proven to be
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
a powerful remedy against fever. I beg you to let me buy a quan
tity of these pills* or else give me the formula so that the good
people of Montafia won’t have to come to Turin whenever the need
for them arises.”
Don Bosco was somewhat embarrassed and could find no other
way out but to say, “I have used up my supply; I don’t have any
more.”
The pharmacist returned to Montafia and, eager to discover the
ingredients of the pills, he obtained a few which some family still
had and subjected them to a careful analysis. “There is nothing but
bread in them!” he cried. “Yet the cures are incontestable.”
He then went to see another pharmacist, a friend of his, and
together they analyzed the pills. Again the findings were the same.
“It’s bread; no doubt about it.”
The word spread throughout the village. When Mr. Turco went
to Turin personally to thank Don Bosco for his recovery, he told
him about the strange rumor of the bread pills and begged him to
reveal the secret of the medication. “Did you say the three Hail,
Holy Queens with great faith?” Don Bosco inquired.
“Oh, certainly,” the man answered.
“Then let that suffice,” Don Bosco concluded.
Since his clever stratagem had been discovered, he dropped that
method of healing, and relied only on the efficacy of his blessing
[of Mary, Help of Christians].
Bishop John [Baptist] Bertagna related how, as a boy during the
first years of Don Bosco’s priesthood, he had noticed that many
people in Castelnuovo were eager to call upon Don Bosco in the
hope that his blessing would cure their sick relatives. They had
every reason for such hope, because his faith in their power of
prayer and the efficacy of his priestly blessing was based on the
promise of Qur Lord in the Holy Gospel and consequently was
unlimited. From that time, therefore, in his firm belief that God
would not fail him, he began to bestow his blessing, and this
practice he continued until the end of his days. The graces which
the faithful were convinced that they had received from Our Lord
through the intercession of the Blessed Virgin and the instrumental
ity of Don Bosco’s blessing and prayers ran into the thousands
every year. Without interruption, an amazing chain of marvels be-
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Priestly Zeal
19
came linked to Don Bosco’s undertakings, animated them, sustained
them and multiplied them incessantly. As a result, it became com
mon belief that Don Bosco’s life was but a continuous act of bless
ing, and that anything to which he might put his hand would
certainly succeed.
Nor should this surprise us, when we bear in mind that Don
Bosco was a man of boundless faith. With his mind and will he
unreservedly accepted all the truths revealed by God. This pro
found, spontaneous and constant assent, untouched by the slightest
shadow of doubt, was never disproved by any act or word through
out his whole life. He often expressed his great joy at having been
made a Christian and an [adopted] son of God through Baptism.
He never ceased to proclaim his good fortune for having had such
a pious mother who, early in his childhood, taught him his catechism
and directed him in the ways of piety. He thanked the Lord every
morning and evening for these signal favors. A thousand times he
was heard trying to instil in others gratitude to God for having
destined them to be born in the Catholic Church and enjoining
them to show appreciation for such a grace by professing their
faith before men courageously, without human respect, by avoid
ing sin and by observing the divine law.
He would make his hearers conscious of the presence of God with
words that made it evident that the thought of God was constantly
in his mind. No one ever approached Don Bosco without hearing
him speak of some eternal truth or express a spiritual thought. This
he did with the greatest ease and spontaneity even when discussing
material things or business matters, or when entertaining people
with some amusing story.
He knew how to speak of God in so amiable a manner that
his conversation pleased even those who were averse to religion.
Spiritual matters so absorbed him as to permeate his every thought
and action. This characteristic of his manifested itself in his holy
fear of offending God’s holiness and justice, and in the great horror
he had of sin. He took great pains to avoid not only that which was
evidently evil, but also that which might have even a semblance of
it. At times he felt uneasy about words and actions that generally
are considered virtuous or at least devoid of any imperfection.
Hence his earnest desire for perfection, and his practice even
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
then, of the three evangelical counsels, poverty, chastity and obedi
ence. These he so zealously observed that he could not have done
more had he been bound by vow. Those who did not know him
admired him, but could not understand the reason for such ob
servance. However, a few schoolmates and fellow seminarians at
Chieri, who shared his secrets, manifested his motive to Father
Francis Dalmazzo, [S.D.B.], who declared himself ready to testify
to this even under oath. Don Bosco had consecrated himself to God
by a perpetual vow while still a seminarian. He had offered the lily
of his heart at M ary’s altar. A t that time, he had been wisely pre
vented from entering a religious order, notwithstanding his strong
inclination to do so. While he followed the directives of his supe
rior, he pledged his will to God in order to be ready for His service
when the call should come.
It is also for this reason that he so greatly loved mortification and
poverty. During the months he spent at home on vacation and dur
ing the first few years in Turin, he was always mindful of Mamma
Margaret’s admonition: “Bread is good enough for us; it is for the
rich to have something else with it; we are poor and should live
like the poor.”
The whole tenor of his life was uninterrupted mortification. When
boys went first to Susambrino and then to Becchi for tutoring or
simply for a visit, Don Bosco would sometimes take them to the
vineyard or orchard and treat them to some delicious fruit. But on
these occasions he was never seen to take any himself, neither
grapes nor peaches nor any other fruit which at that season was so
abundant in every vineyard and orchard. He had imposed upon him
self a strict rule never to eat or drink between meals.
His deportment was always beyond reproach; an aura of modesty
seemed to encompass his whole person, revealing itself in every ges
ture. Averse to idle curiosity, he ceased attending any kind of
entertainment except that in which he himself performed to amuse
the boys.
His ardent faith was most apparent when he celebrated Mass.
Joseph Moglia, John Filippello and Joseph Turco, his contempo
raries and friends, relate how during those summer months they fre
quently assisted at his Mass, and were always deeply edified by his
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Priestly Zeal
21
demeanor, his fervor and his devotion; in fact, some of those
present were even moved to tears.
Father John Turchi affirms: “I never knew a priest endowed with
livelier faith than Don Bosco. Without such faith he would not have
been able to do what he actually accomplished.”
“Have faith in God,” Jesus Christ said to His Apostles. “Amen I
say to you, whoever says to this mountain, arise and hurl thyself into
the sea, and does not waver in his heart but believes that whatever
he says will be done, it shall be done for him. Therefore I say to
you, all things whatever you shall ask for in prayer, believe that
you shall receive and they shall come to you.” (M ark 11, 22-24)
Only faith united with profound humility and mortification of
one’s whole self can explain Don Bosco’s many wonderful achieve
ments.
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CHAPTER 3
A Grateful Heart
iL I'U R IN G the first weeks after his ordination, Don Bosco
made a round of visits in answer to many insistent invitations, and
as an expression of his lasting gratitude to all those who had helped
him or merely expressed their good will. First he visited the Moglias
at Moncucco. From there he went to Pinerolo to see the Strambio
family, because of his close friendship with the three sons. His next
stop was at Fenestrelle, where he preached at the request of the pas
tor, a close friend. Nor did he forget his former teacher, Father
[Joseph] Lacqua, who had taught him the rudiments of reading and
writing and who, as noted in the previous volume, was now past his
eighty-sixth year and living in retirement at Ponzano. Don Bosco
had written him of his happiness at having attained at long last the
goal of priesthood, and promised to visit him. He always kept the
reply of the venerable old man among his treasured papers, and
we are happy to quote it in its entirety.
Ponzano, July 28,1841
Dearest friend and beloved pupil:
Here in a few words I acknowledge receipt of your gracious letter.
(I am writing as always with the intimacy and freedom a teacher may
take in addressing a pupil.) Yesterday evening I read and reread your
letter several times. I am delighted, and congratulate you on your
ordination to the priesthood, an honor and a reward well-deserved and
preordained by heaven in view of your merits. I am very grateful for
your efforts to satisfy my desire for a solitary and secluded life, and
thank you a thousand times. During the coming school year I am under
contract to render my feeble services at the local school, although if
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A Grateful Heart
23
I so wished, I could have resigned my position and retired. Now that
way is closed to me.
Pensatis pensandis [after due consideration], I think it is better that
I continue at this post, which is really an easy one for a poor old man
like myself, rather than accept another teaching assignment or a chap
laincy. During the winter, my pupils are never more than twelve or
fifteen, while after Easter the class dwindles to only one, or none at all.
Perhaps the best thing for me will be to return to my native village, to
end my days where I began them. Dulcis amor patriae, dulce videre
suos. [Sweet is the love of homeland; sweet is the sight of one’s kin.]
But only one thing is certain, and that shall come to be: the will of God.
I am pleased to accept the Mass stipends which you graciously sent
me out of the goodness of your heart . . . and, favente Deo [God
willing], I shall continue to celebrate my Masses according to your in
tentions until the middle of the coming September, or until your much
awaited arrival. Marianne1 is well and sends you her respects.
The page is now full, so I will fold it and await you with open heart,
together with your mother, si fieri potest [if this be possible]. I wish you
all that is truly good and remain, as always,
Yours,
Father Lacqua
P. S. Please give my respects to Mr. Scaglia and his whole family when
ever the opportunity presents itself.
After the novena and the feast of the Holy Rosary, Don Bosco
was able to keep his promise. He chose October 14th for his visit
to Ponzano. There he was awaited not only by his former teacher
but also by Marianne, his mother’s sister, to whom he was indebted
for the start of his formal schooling,2 and by the pastor, an old
acquaintance.
I undertake a detailed description of this trip because I have
heard of it from Don Bosco’s very lips. He delighted in recounting
1 Marianne Occhiena was the spinster sister o f Don Bosco’s mother, Mamma
Margaret. In 1824 she became Father Lacqua’s housekeeper and served him until
his dying day. She herself ended her days at the Oratory of St. Francis de Sales
in Turin. See Vol. I, p. 75. [Editor]
8See Vol. I, p. 75. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
these events and in recalling every least circumstance. This he
did with such sincerity and keen enjoyment as to reveal how wel
come was the recollection of what had been imprinted indelibly
not only in his mind but also in his heart. His words revealed the
selflessness of his motives and the rectitude of his behavior, even
when he told an anecdote simply to enliven a pleasant recreation.
Never had he the least cause for regret nor any reason to blush.
He would reminisce, smile and savor the recollection of days gone
by, taking great pleasure in sustaining the curiosity and merriment
of his boys. This was a means of fostering a reverential fear of God
even during recreational activities so that, regardless of the nature
of their amusements, the boys would avoid sin. Don Bosco often re
marked: “A day that fills the heart with remorse and fear of God’s
judgment cannot be called a day of amusement.”
After taking leave of the pastor and receiving necessary direc
tions, Don Bosco left Montaldo early in the morning, accompanied
by a fine young man. His first stop was at Cocconato where he
lunched with the pastor. He then resumed his walk and, although
the hour was late, he tried to reach Ponzano. Unfortunately he
missed the road and found himself lost in a dense forest. Night was
about to fall, the sky was overhung with dark clouds, and a storm
was brewing. Nevertheless Don Bosco and his companion continued
for some time along the path, until they lost it in the darkness of
the night. The only light they had was an occasional flash of
lightning which was followed by shattering claps of thunder. They
could see nothing, and, to make matters worse, a heavy rain began
to fall, drenching them from head to foot. The darkness and the
thickness of the forest made further progress impossible. What
should they do? They resigned themselves to their difficult plight
and, stumbling towards a spot which seemed more or less protected
from the elements, sat down and waited for the fury of the storm
to abate. They were frightened by the solitude and darkness; by
the lightning, thunder, whistling wind and the creaking of branches
under the stress of the storm; also by the lugubrious cry of some
bird startled from its sleep. They were both speechless.
Finally the continuing fury of the storm forced them to seek
shelter elsewhere. Don Bosco said a prayer to the Blessed Virgin.
He then stood up and said to his companion, “Let’s take this path,
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A Grateful Heart
25
it must lead somewhere.” Off they went and a few minutes later
they heard the crowing of a cock. This spurred them on their way.
Then, little by little, as they went forward, they heard the barking of
a dog and the mewing of a cat. Finally they saw a few glimmering
lights of nearby dwellings. “Oh, there is a village!” they happily
exclaimed.
As they hurried on, they detected the welcome fragrance of
baking bread. They then saw people gathered about an oven, and
approached them. But as soon as these people became aware of
their presence, they dropped everything, rushed to their houses,
and locked themselves in, terror-stricken, leaving the newcomers
alone in stunned consternation.
Don Bosco approached a house. “Don’t be afraid,” he said; “come
outside. We are honest folk who have lost our way. Come and
attend to your bread or it will burn.”
But his words fell on deaf ears. They would not listen to reason.
Only after much pleading, did they open the door a crack, just
enough to peer out and at the same time allow the strangers a
glimpse of men armed with knives, pitchforks and sickles. They
asked Don Bosco brusquely who he might be, and what village he
was going to.
“I am a poor priest,” Don Bosco told them; “and this is a
friend of mine. We were on our way to Ponzano but unfortunately
got lost. Do not be afraid. We will do you no harm.”
By this time the storm had ceased and many people began to
gather about the two strangers. Those who had armed themselves
felt reassured and came out. Returning to their oven, they began to
talk with Don Bosco.
When he asked the reason for such fear, they replied that those
parts were infested by brigands who, only the night before had
committed a murder in their village. They added that the carabini
eri had combed the entire region in search of the criminals, who
were still at large. Don Bosco asked for someone to lead him to
Ponzano; but the peasants told him that he was too far from his
destination. He asked them to be so good as to lend him some
clothes, because everything he had on was dripping wet, and the
dampness had penetrated to the marrow of his bones. The peasants
excused themselves, saying they were very poor, but they told him
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
of a wealthy gentleman living nearby, who could easily provide
anything he needed. Don Bosco then asked for a guide, as he did
not know the area.
After some hesitation, for they feared the brigands greatly, they
armed themselves again with knives, pitchforks and sickles and set
out with Don Bosco and his companion. They followed a narrow
path which zig-zagged up a hill, and reached a castle that dominated
the whole hamlet. The path ran between two tall hedges, and when
they approached the castle wall, they were greeted by the furious
barking of two mastiffs. The little company halted, as it was too
dangerous to get any closer. One of them called aloud for the
master of the castle, announcing two strangers who had lost their
way.
The owner, a Mr. Moioglio, was an elderly gentleman of the old
school, with a heart of gold and old fashioned courtesy. He immedi
ately came out, called off his dogs, who were as big as calves, and
with a warm welcome ushered Don Bosco and the young man in
doors. Although the hour was late, there were a number of guests in
the drawing room with whom Mr. Moioglio used to pass the time in
friendly games. Everyone arose as Don Bosco came in, and intro
ductions were exchanged. As soon as Mr. Moioglio heard that Don
Bosco was a native of Castelnuovo d’Asti,3 he began to enumerate
the friends he had in that town and its vicinity, among them the
Bertagna family, the pastor and Father Lacqua,4 and was delighted
that a priest who knew his friends should have chanced to come to
his home. He readily provided dry clothing for his new guests and
pressed Don Bosco to wear his own mantle. After having a good
dinner served them to restore their strength, he entertained them
with delightful conversation. As they left the dining room, Mr.
Moioglio said, “This castle has a chapel and, if you would oblige,
we could attend your Mass tomorrow morning. My wife is deeply
religious and this would really be a very welcome surprise for her.”
Don Bosco readily agreed and about midnight, weary with fatigue,
8It will be recalled that Becchi was on the outskirts o f Morialdo, one o f five
hamlets that made up the little town o f Castelnuovo d’Asti. See Vol. I, p. 20.
[Editor]
4Before his semiretirement at Ponzano, Father Lacqua had taught at Capriglio
which lies northwest of Castelnuovo d’Asti. It was almost two and a half miles
from Becchi, Don Bosco’s birthplace. See Vol. I, p. 75. [Editor]
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A Grateful Heart
27
went to bed. A t dawn the castle bell announced that Mass was to
be said, and all the people living in the neighboring farmhouses
hastened to attend the Holy Sacrifice.
Don Bosco would have preferred to set out for Ponzano immedi
ately. But his host would not hear of his leaving so soon, and led
him on a tour of inspection of the castle, an austere and forbidding
edifice. As they walked along the outer wall, Don Bosco noticed
several entrances to dark tunnels dug into the hill.
“Look,” said the master of the castle, “no one has ever dared to
explore these tunnels. Apparently they extend very far. I am cer
tain that thieves, murderers and, perhaps counterfeiters have their
hideouts there. They come and go at will. No one is courageous
enough to go in and investigate; even the police are afraid. We must
keep silent about this because reprisal can easily be taken, and
we find our lives in danger. Now and then we meet some sinister-
looking strangers, and we know nothing of what brings them here;
but it is wiser to act as though we have taken no notice.”
Back in the castle, Mr. Moioglio ushered Don Bosco into an ele
gant library. Don Bosco asked for a souvenir of such cordial
hospitality, and chose a book entitled Compendio di storia ecclesi-
astica [Compendium of Church History\\ by Lorenzo Berti Fioren-
tino, with which Mr. Moioglio readily parted. On the last page of
the book Don Bosco wrote: On October 14,1841, after walking for
several hours through a dark night, along an unknown path, I
arrived at the Castello dei Merli, near Moncalvo, where I was re
ceived with the most generous hospitality by the apothecary Mr.
Moioglio, from whom I purchased this volume as a grateful remem
brance of my host. John Bosco.”
Don Bosco always kept the book with him. The kindly old gentle
man topped their stay with a delicious dinner, after which he ac
companied Don Bosco and his companion a good part of the way
to Ponzano.
Whenever Don Bosco narrated this unusual episode, he never
revealed anything that might indicate displeasure or any annoyance
for the hardship he suffered. Difficulties of any kind appeared in his
narratives only as a source of merriment and pleasant recollections.
Patience and serenity of spirit were always his most outstanding
characteristics, and his appreciative heart never forgot any kind
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
deed. In his generosity he never failed to repay in some way the
inconvenience, trouble or expense incurred by others on his behalf.
In the above-mentioned incident he purchased a book; in another
he will contract for a measure of wheat or wine; in others still he will
make gifts of devotional books and religious articles, or else he
will send chickens, fruits, vegetables, or something else which his
mother had raised, or some of the better presents he himself had
received. On the night table in the room where he had spent the
night, he never forgot to leave a gratuity for the domestics. To
those who occasionally questioned him on the matter he remarked
confidentially, “It isn’t right that anyone who has been obliged to do
extra work on our account should go unrewarded.”
Another person with whom he visited during the autumn of
1841 was the former head sacristan of the cathedral at Chieri,
Father Charles Palazzolo, who had said his first Mass on the same
day as Don Bosco. The reader will recall that Don Bosco, then a
student himself, had taught Charles Latin.6 Later he had tutored
him in philosophy and theology by summarizing the lessons so
clearly and concisely that Charles was able to learn them by heart
each time. This enabled him to pass his examinations without
difficulty. Don Bosco had also procured for him a grant of 1,000
lire6 from a charitable person.
As he had done with his other companions, Don Bosco exhorted
Charles, on the day of his priestly ordination, to implore Our Lord
during his first Mass for the grace he most desired, assuring him
that it would certainly be granted. After his ordination, Father
Palazzolo continued to take lessons in moral theology from Don
Bosco at the Oratory. He was a holy priest, worked with great zeal
and was an instrument of great good through the sacrament of
Penance. For a time he was the rector of St. Pancratius Shrine
near Pianezza.
He was indebted to Don Bosco for his success, and always main
tained toward him the most profound gratitude. Now happy in his
priestly calling, he in turn strove to foster vocations to the priest
hood by teaching young boys, placing them at the Oratory, and
supporting them as best he could with his own savings. He almost
• See Vol. I, p. 2I9f. [Editor]
*A substantial sum in those days. [Editor]
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A Grateful Heart
29
reached the age of ninety, and died in 1885. From time to time he
visited his friend and benefactor. The affection and gratitude he
constantly manifested, demonstrated how worthy he was of Don
Bosco’s friendship.
One must not suppose that Don Bosco spent all his time paying
social calls. In these matters he guided himself by duty, gratitude
or some special reason. The rest of the time he was always busy
either in the parish or at the family farmhouse at Becchi. He never
indulged in unnecessary recreation or rest. While he continued his
favorite study of church history, he diligently applied himself to the
study of moral theology, as Father [John] Giacomelli attests.
Thanks to this, he had the great advantage of remembering by heart
quite a number of treatises when he took up the study of pastoral
theology at the Convitto Ecclesiastico that winter. At the same
time he devoted a number of hours to outlining likely subject
matter for sermons.
Because he had studied classic poetry and knew much of it from
memory, he had a tendency when preaching, unwittingly to drift
into rhyme. This led his close friends as well as some unkind critic
to admonish him, “Don Bosco, don’t talk so much in rhyme!” To
which he would reply smiling:
I must really ponder long and think in time
If I am not to talk and preach in rhyme.
His friends laughed and teased. These remarks were not lost on
Don Bosco. With diligence and painstaking care he soon overcame
this habit. [Joseph] Turco, [John] Filippello and [Joseph] Moglia
declared that they and their relatives and fellow villagers often
heard him preach, and never failed to receive some deep insight
into eternal truths. The particular preoccupation of Don Bosco was
to preach so as to be understood by all, the common people as well
as the young. He, therefore, endeavored to render his sermons in
as popular a style as possible, that is to say, correct in language but
intelligible to all. How well he succeeded is attested by all who,
like ourselves, had the good fortune to hear him.
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CHAPTER 4
The Convitto Ecclesiastico
T H E long summer vacation was drawing to a close and
Don Bosco, who now was twenty-six years old, had to plan for his
future.
He had three offers. The first was that of tutor in a wealthy
Genoese family with a salary of 1,000 lire a year. Relatives and
friends tried to induce Margaret to persuade her son to accept the
post. Since, over and above the annual 1,000 lire, Don Bosco
would receive free lodging, board and clothing, his whole salary
could be used to improve his own family’s living conditions. But
Mamma Margaret, realizing that an exemplary way of life is not
always found behind lace curtains, exclaimed, “My son in the house
of a rich gentleman? What would these 1,000 lire profit him, or me,
or his brother Joseph, if John were to lose his soul?”
The second offer was a chaplaincy in his native Morialdo,1 with
an increase in the customary salary. In their anxiety to have him
stay and teach their children, the villagers were even willing to
double it. The third offer was that of curate at Castelnuovo, where
Don Bosco was very popular with the people and much loved by
Father Cinzano.
Before choosing a course of action, Don Bosco would always set
for his goal the glory of God and the good of souls, and then ask
himself whether his decision would serve so noble a purpose. He
would pray to God for light, and at the same time he would seek
the advice of some wise and pious person. When he was morally
certain that the course he was about to undertake was pleasing to
God, he would go ahead. This was his constant practice throughout
life.
1 In many parishes there were chapels built by men o f means, where Mass was
said daily. Very often the chaplain doubled as schoolteacher. [Editor]
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The Convitto Ecclesiastico
31
Since this was a decision of great importance, he went to Turin
to seek the advice of Father Joseph Cafasso, in order to understand
God’s will and act accordingly. Father Cafasso lectured on pastoral
theology at the Convitto Ecclesiastico of St. Francis of Assisi. For
years he had been Don Bosco’s guide in both spiritual and temporal
matters. He listened attentively to the offers of generous stipends,
the insistence of relatives and family friends, and Don Bosco’s in
tention of dedicating himself entirely to God’s work. Then, without
a moment’s hesitation, Father Cafasso replied, “What you should
do is perfect yourself in moral theology and homiletics. For the
time being, decline all offers and come here to study.”
The Convitto Ecclesiastico in Turin is well known to all priests
in Italy, but for the benefit of the general reader we here give a
brief history.
A t the start of the [19th] century there lived in Turin a very
worthy priest, Canon Louis Guala, rector of St. Francis of Assisi
Church. Beyond reproach in his conduct, pious, learned, prudent
and courageous, he was loved by the good and respected by the
bad. He was deeply loyal to the Sovereign Pontiff and at the time
of the French domination,2 he had maintained, with Father Lanteri
and other well-known persons, an active correspondence with Pius
VII, then a prisoner at Savona. He kept the Pope informed of
everything that was happening, and communicated to the Church
the wishes of the Pope on matters of ecclesiastical discipline.
Since Father Guala was the soul of a committee formed to assist
the Pope with generous donations, both he and a banker named
Gonella, fell under police suspicion, and were saved from jail only
through a comic mixup. In the arrest warrant their names were
listed as Father Gonella and the banker Guala. While the police
were searching for men so erroneously described, the suspects had
2The Napoleonic intrusion into Italy lasted from 1796 to 1814. The last of the
Italian petty states to be incorporated by Napoleon were the Grand Duchy of
Tuscany and the Papal States, including Rome, in 1809. Pope Pius VII (1800-
1823) replied to the annexation of the Papal States to the French Empire by ex
communicating Bonaparte. The Emperor sent troops to Rome and, in the small
hours o f June 6th, the Pope was obliged to enter a carriage and set off for the
Carthusian monastery of Val d’Erma. Thence a long and painful journey brought
the Pope to Savona. In June, 1812, the Pope was transferred to Fontainebleau.
On March 9, 1814, the Emperor was defeated at Laon, and on the following day
the Pope was set free. On May 24th, Pius VII made his solemn entry into Rome,
where the people received him with transports o f joy. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ample time to destroy all compromising documents and go into
hiding, until, through the intervention of influential persons and
lack of proof, they could again move about freely.
Pious and learned as he was, Father Guala thoroughly under
stood the needs of the times. He realized how important it was for
newly ordained priests to take post-ordination courses in pastoral
theology before assuming the duties of their sacred ministry. Fully
convinced of this need, as early as 1808, he began giving lectures
on pastoral theology to a few newly ordained priests in his own
home. This went on until 1818, when, after the end of the Napole
onic regime in Piedmont and the evacuation of French troops from
the monastery of Friars Minor Conventual adjacent to St. Francis
of Assisi Church, Father Guala there founded an ecclesiastical col
lege for young priests. [A few years later], in 1822, King Charles
Felix authorized the Convitto Ecclesiastico to accept donations and
legacies. He also made a gift of the unsold part of the monastery,
to serve as living quarters. The ecclesiastical authorities, too, gave
their active support. By a decree of June 4, 1823, Archbishop
Columbanus Chiaverotti of Turin, appointed Father Guala rector
of the Convitto and gave his official approval to the regulations he
had drawn up. Meditation, spiritual reading, two daily conferences,
lectures on homiletics, study periods and research filled the hours of
the student-priests.
With this institution Father Guala rendered invaluable service to
the archdiocese and especially to the city of Turin. First of all he
succeeded in uprooting the last remnants of Jansenism, that ex
ecrable doctrine which, by arbitrary and deplorable rigor, dis
couraged souls from their pursuit of eternal salvation, alienated
them from, and deprived them of, the vital benefits of Divine
Redemption. Among other errors, Jansenism taught that a penitent,
guilty of sins not even particularly grave, could not be given absolu
tion before months and even years of severe penance; Holy Com
munion demanded an angelic life and no Christian could ever be
properly disposed to receive it worthily.
To combat these pernicious errors there arose, in the middle of
the 18th century, the Doctor of the Church, St. Alphonsus Liguori,
whose works provided a powerful antidote. Father Guala was very
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33
active in spreading the writings of this saint throughout Piedmont.
Printed in France, they could be brought into Piedmont only clan
destinely, because of government opposition. In this undertaking
Father Guala found an able assistant in a penitent of his, a certain
Giani, a sculptor from Cerano in Vall’Intelvi above Lake Como.
Using Marietti’s bookstore [as his distribution center] he sold at
low cost and sometimes donated to customers: The Way To Love
Jesus Christ, The Glories Of Mary, The Great Means Of Prayer
and Visits To The Blessed Sacrament. In a short time these precious
books were in the hands of many religious and especially of young
students. Besides these ascetical works, Father Guala distributed to
priests St. Alphonsus’ two volumes on moral theology, and an
abridged edition of Homo Apostolicus [The Apostolic Man]. He
personally presented them to the many priests he knew, while his
friend Giani offered them to pastors and other priests when they
came to Marietti’s bookstore. Sometimes Giani would include free
copies of St. Alphonsus’ works with books that had been ordered.
Thus a start was made in correcting false ideas and many were
brought back to the right path. Such holy and heroic labors induced
many priests to study the moral principles taught by St. Alphonsus.
In those days a great controversy was raging among theologians
concerning the moral systems of probabilism3 and probabiliorism.4
The supporters of the former followed St. Alphonsus Liguori’s
teaching which had been commended by the Church and declared
free of censure. The supporters of the latter, instead, followed the
opinions of some rigid authors, which, if not applied with prudence,
could lead to the practice of an unreasonable rigorism, spiritually
harmful.
Father Guala’s aim in founding the Convitto Ecclesiastico was to
put an end to this controversy. With the charity and meekness of
our Lord as a basis for all discussions, he was able in great part
to quiet the dissension, and he succeeded in having St. Alphonsus
'Probabilism holds that, when there is question solely of the lawfulness or
unlawfulness o f an action, it is permissible to follow a solidly probable opinion
in favor o f liberty even though the opposing view is more probable. [Cf. The
Catholic Encyclopedia, c!913, Vol. XII, p. 441. Editor]
4Probabiliorism holds that it is unlawful to act on the less safe opinion unless
it is also the more probable opinion, [loc. tit., p. 445. Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
accepted as the Master of moral and pastoral theology. This re
stored tranquillity of conscience to the faithful and was of great
spiritual advantage to them.
In the beginning, though, Father Guala had to make use of the
official textbook of moral theology by Alasia; but he never failed
to bring in St. Alphonsus, whom he habitually called “our saint.”
In those days it was dangerous to oppose Alasia’s teachings and
Father Guala had to lecture with the greatest circumspection, for
if news of this new trend in teaching had reached the diocesan
board of education, it would certainly have created difficulties for
this most worthy undertaking.
Father Guala’s right-hand man was Father Joseph Cafasso, his
substitute in the chair of moral and pastoral theology, and later his
successor. Endowed with virtues capable of withstanding all adversi
ties— a prodigious serenity, an admirable discernment and prudence,
an exemplary, and at the same time, unassuming and sincere piety
— Father Cafasso banished from Piedmont all traces of that acri
mony which still lingered among some of the probabiliorists against
the followers of St. Alphonsus. He also played an important part
in the formation of a learned and exemplary clergy.
A gold mine of virtue also was the young Turinese priest, then
a student at the Convitto, Father Felix Golzio, His life of retirement
created little stir, but his indefatigable labors, profound humility
and deep knowledge made him an invaluable assistant to both
Father Guala and Father Cafasso, who loved and esteemed him
greatly.
The sacerdotal activities of these three priests were not limited
to the confines of the Convitto and the adjacent church, but ex
tended much farther. They visited prisons, hospitals, charitable in
stitutions, palatial homes, hovels, neighboring villages and towns:
all benefited from the charity and zeal of these three luminaries of
the Turinese clergy. In fact, their light and ardor continued to exert
beneficent influence over the diocese of Piedmont even after their
death, through the numerous disciples who continued their work.
Among these, to cite but one, was Father John Baptist Bertagna.
A fellow villager of Don Bosco, and an outstanding professor of
moral and pastoral theology, he later became coadjutor bishop of
Turin.
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It was to this school, run by model priests and exceptional
teachers, that Don Bosco was invited. Father Cafasso’s advice was
excellent. Outside the Convitto Ecclesiastico, it would have been
extremely difficult for Don Bosco to acquire a sound and profound
knowledge of pastoral theology, such as he would need in his future
diversified mission. For, in his own parish, his personal study would
have been inadequate; and elsewhere, through lack of means, he
would have had to finance his studies by undertaking work extrane
ous to the sacred ministry, and requiring excessive contact with the
world.
The lack of such an institution [as the Convitto] in Piedmont
had hitherto been the cause for the scarcity of confessors trained
to meet the spiritual needs of all types of persons. This deficiency
had made it more difficult for the faithful to receive the sacraments.
How could Don Bosco not avail himself of this heavenly oppor
tunity to make himself better qualified to direct countless people
of different age, sex, social condition, as also priests and religious
of all ranks and dignity? A priest must have knowledge to be able
to “distinguish between what is sacred and what is profane, between
what is clean and what is unclean,” (Lev. 10, 10) in order to
avoid imposing obligations not demanded by the law.
Besides, Don Bosco looked upon Father Cafasso’s advice as a
command and a heavenly inspiration. Consequently, he accepted it
willingly, and generously renounced not only the lucrative positions
offered, but even the spiritual satisfaction that prompted him to take
care of the boys of his native village without delay. With a presenti
ment that later God would entrust other boys to him, he decided
to enroll at the Convitto Ecclesiastico.
On November 3, 1841, before setting out for Turin, Don Bosco
celebrated Mass in the church at Castelnuovo. We have an indica
tion of what may have been his thoughts at this time from a docu
ment found in his handwriting and dated a little later that year.
The words of the Holy Gospel, “that he might gather into one the
children of God who were scattered abroad,” [John 11, 52] seem to
apply literally to the situation of youth in this our present day. This
most precious segment of human society, upon whom all hopes of a
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
happy future are founded, is not of itself of a bad disposition. Take
away their parents’ neglect, their idleness and bad companions, and it
becomes very easy to instill into their tender hearts principles of order,
good habits, respect and religion. If at times these youngsters are already
infected with evil, it is more often through thoughtlessness than through
deliberate malice. These youngsters truly need a helping hand to take
care of them, and to lead them away from evil to the practice of virtue.
The difficulty is to find a way of gathering them together for moral
instruction. This was the mission of the Son of God; and this can be
achieved only through the Holy Church He founded, by nature eternal
and unchanging. This Church has been and always will be the teacher
of men, and its law is so perfect that it can adapt itself to the vicissitudes
of the times and to the temperaments of all men. Oratories5 are, in my
opinion, a suitable means for teaching moral principles to uneducated
and underprivileged boys. When I chose this particular work in the
sacred ministry, it was my intention to consecrate all my efforts to the
greater glory of God and the salvation of souls. My purpose was to make
of them good citizens here on earth and, one day, worthy inhabitants of
heaven. May God help me to continue this task until my dying breath.
From these words it becomes apparent that the idea which was
first manifested to him in a dream was that of one flock under one
shepherd, the selfsame mission of Our Lord. He yearned to gather
about him not only all the boys of Turin and its environs, but the
boys of all nations: Christians and pagans, Catholics and non-
Catholics, schismatics and heretics, civilized and uncivilized, in
order to bring to all the knowledge of the true God and His Son
Jesus Christ. Such charity was to be boundless. “A sincere love of
one’s neighbor,” wrote St. Francis de Sales, “is one of the greatest
and most excellent gifts which Divine Goodness can give to man.”
This is why Don Bosco unhesitatingly tells us: “Let us save youth!”
Don Bosco left Castelnuovo, but “his ways were pleasant ways,
and all his paths were peace.” (Cf. Prov. 3, 17) He lacked financial
means but in his heart there dwelt Jesus Christ. Rooted in charity
and filled with the fullness of God, Don Bosco abandoned himself
5A Salesian work which offers boys and young men organized recreation, edu
cational and religious activities that otherwise would be unavailable to them.
[Editor]
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“to Him who is able to accomplish all things in a measure far
beyond what we ask or conceive,” (Eph. 3, 20) and with simplicity
and faith he advanced toward that city which, at least indistinctly
had already been foreshadowed to him.6
Most likely he was referring to this in a sermon about St. Philip
Neri we heard him preach in Alba [near Turin]. He plunged into
the subject without preliminaries. In poetic fashion, he imagined
himself standing on one of the hills of Rome, and contemplating
the city spread out beneath him. A youth, weary after a long
journey and absorbed in deep thought, had his eyes fixed upon that
magnificent panorama.
Then Don Bosco continued, “I addressed him: ‘Young man, who
are you, and what are you gazing at so intently?’
“ ‘I am a stranger. As I gaze at this great city, a thought fills
my mind, but I fear that it is either madness or audacity.’
“ ‘What is it?’
“ ‘I desire to dedicate myself to the welfare of the souls of many
poor boys who, through lack of religious instruction, are walking
along the road of perdition.’
“ ‘Have you had an education yourself?’
“ ‘Not much, and I fear I cannot be considered learned.’
“ ‘W hat are your financial means?’
“ ‘None at all! Even for food I have to depend on what my
master out of his kindness gives me each day.*
“ ‘Have you a gathering place for these boys, a church or a
hall?’
“ ‘AH I have is a small room, low and narrow, which I am
allowed to use out of charity. As for clothing, my entire outfit can
fit on a clothesline strung across the room.’
“ ‘How then can you undertake so gigantic a task, unknown and
uneducated, without either money or locale?’
“ ‘You are right. Lack of material means and personal qualifica
tions is just what worries me. But God who inspired me with the
resolution, God who can raise up children to Abraham out of stones
[Cf. Matt. 3, 9], this same God is the one that. . . .’
“ ‘Do you love the M adonna?’ ”—
"See Vol. I, p. 315f, [Editor]
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38
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
A t this point Don Bosco changed from dialogue to narrative
form and described the boy’s appearance, the gleam that lit up his
eyes at this question, his smile, his reply.
A t last Don Bosco asked, “What is your name?”
“Philip Neri,” the boy answered.
Don Bosco then resumed the subject of his sermon, describing
to the congregation Philip’s work in Rome.
But as he said “Philip Neri” several of his hearers corrected him
in an undertone: “Don Bosco, Don Bosco.”
These must have been Don Bosco’s splendid dreams, when he
gazed upon the city of Turin from the hills of Superga.7 He had
such expectations and confidence in the help of Divine Providence,
that he was ready to face every danger and obstacle unflinchingly,
no matter how insurmountable. Whatever undertakings were pro
posed to him, he always examined them carefully, to see if they
were necessary or advantageous for the glory of God and the
salvation of souls. He would then consider the means to be em
ployed, choose them with rare insight and then execute his plans
with true courage and with the conviction that the Lord would not
forsake him. Only such trust [in Divine Providence] can adequately
explain the vast amount of good he was able to achieve. Without
fear of error, it can be said of all his undertakings that not one
remained uncompleted despite the difficulties and the great expenses
he had to incur. He truly coepit et perfecit [began and brought to
completion. Of. Luke, 10,14].
Furthermore, God and His Blessed Mother had not only traced
for him the path he was to follow, but had stationed associates and
co-workers along the way, who were to be of tremendous help to
him. This is confirmed in a letter Don Bosco wrote on October 31,
1887, to the committee of the Catholic Club at Dinan [France]:
“As if to take away all merit for my complete abandonment to
Its will, Divine Providence always saw to it that throughout my
long life, I should meet people filled with a heroic spirit of sacrifice
and immeasurable generosity.”
7 Superga is a hill about 3 miles east o f Turin. It rises 2,205 feet above sea
level and is crowned by a basilica, Juvara’s masterpiece. It is the burial chapel
o f the House o f Savoy. From the summit o f the hill, in fine weather one can
look down on Turin and at the wide semicircle o f the snow-crested Alps that
rise like a wall at a radius of 30 miles or more, [Editor]
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39
Among these were a large number of priests, men of great holi
ness, of whom we heard Don Bosco himself repeat: “The oratories
and the Pious Society of St. Francis de Sales truly owe their exist
ence to the diocesan clergy.”
The very first among these was Father [Joseph] Cafasso, of whom
Don Bosco was often heard to say with the deepest gratitude what
he also put down in writing: “If I have done some good in my life,
I owe it to this worthy priest, into whose hands I entrusted every
decision, every deliberation, every plan, every undertaking of mine.”
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CHAPTER 5
Pastoral Training
T r a d i t i o n has it that the monastery of St. Francis
of Assisi, now housing the Convitto Ecclesiastico, as also the
monastery at Chieri, was founded in 1210 by St. Francis of Assisi
when he himself visited Piedmont. In 1834 the archbishop of Turin,
by episcopal decree, proclaimed St. Charles Borromeo and St.
Francis de Sales protectors of the Convitto since both had founded
and promoted similar institutes. He also named Blessed Sebastian
Valfre, a model of priestly virtue, as its patron.
Upon his arrival at the Convitto Don Bosco went directly to
Father Cafasso’s room. As was his wont, Father Cafasso met him
at the door with a friendly smile and fatherly benevolence. He
inquired about his vacation and his health, asked news of his rela
tives, the pastor, of other priests of the village, of his own family;
and then briefly and amiably he explained the main rules and spirit
of the Convitto. He concluded by telling him, as though there had
been an implicit understanding, that Father Guala, the rector, had
exempted him from paying the fee.
At that time the Convitto had many sources of revenue and there
fore a large number of the students were admitted either at a
reduced rate or gratis. With the utmost delicacy, Father Guala or
Father Cafasso would secretly give some of these students the
necessary money for paying the bursar their fees, lest anyone should
come to know the straightened circumstances of their respectable
families.
Overwhelmed with gratitude, after taking leave of Father Cafasso,
Don Bosco hastened to pay his respects to Father Rector, a vener
able man in his sixty-sixth year, and thank him for his generosity.
He found him with his head somewhat bowed, seated at his desk,
suffering severely from rheumatism in the legs. From the cordial
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Pastoral Training
41
reception accorded him, Don Bosco perceived that Father Cafasso
had spoken highly of him. He was assigned a simply furnished
room which, like the entire Convitto, was spotlessly clean, a mani
festation of its spiritual and moral order.
That evening the old and new students gathered in small groups,
renewed old seminary friendships, contracted new ones, and in
lively but not loud conversation, awaited the sound of the bell.
Following their entrance into chapel, Father Rector intoned the
Veni Creator with sentiments of devotion and joy. Thus began the
scholastic year.
The first days were spent in explaining the few rules, character
ized by moderation, and so drawn up as to make their observance
possible even outside the Convitto, and thus dispose the priests to
continue to follow them when they would be on their own. Commu
nity devotions included morning and evening prayers, attendance
at Mass with the singing of a hymn before Holy Communion for
those not yet ordained, a visit to the Blessed Sacrament, five decades
of the rosary, a half hour meditation and fifteen minutes of spiritual
reading. Other practices included weekly confession, some act of
mortification on Fridays, silence at certain specified times and the
monthly Exercise for a Happy Death.1 Scholastic work included
two daily lectures and study periods in common. The schedule in
cluded an evening walk in pairs, avoiding the more crowded sec
tions of the city; no one was permitted to attend public shows or
stop at a cafe.
In passing, it may be noted that Don Bosco later introduced in
his schools, especially those for academic students, the practices of
piety prescribed by the government; subsequently he added those
in use at the Convitto for his Salesians, His life’s work was a con
tinuous growth in practical knowledge, based on the experience of
his elders, the gathering of means to attain the goal indicated to
him by Divine Providence.
Father Guala insisted that the rules be fully observed. Students
were treated as men, not as boys. There were no prescribed penal
ties, but anyone who did not cooperate and, after a few warnings,
1A practice o f piety that promotes spiritual recollection and fervor by medita
tion on one’s eventual death. It stresses the reception o f the sacraments of Penance
and H oly Eucharist as if for the last time. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
did not comply, was requested to leave the Convitto. Discipline
was rather strict and supervision was close. If anyone transgressed,
he was immediately called to task by the rector who forgave very
readily if the culprit admitted his error. He insisted that in their
deportment, the students should diligently put into practice the
injunction of the Council of Trent: “Thus it is in every way fitting
that clergy who have been called to the service of the Lord should
so order their lives and habits that in their dress, gestures, gait,
conversation and all other matters they show nothing that is not
grave, controlled and full of religious feeling; and let them also
avoid minor faults which in them would be very great, so that their
actions may receive the respect of all.” (Session XXII, Ch. 1, De
Reform.)
Father Cafasso constantly urged: “Become saints! The priest
hood! What exalted dignity in this word, but also how great the
obligations it imposes and the virtues it demands. A priest may be
considered as holy by men, and yet not by God. A third of the
virtues necessary for a priest can make him appear holy in the
sight of men, but not before God, who knows the secrets of men’s
hearts. One who is truly a priest will easily go to heaven after
death; but if he is not fully a priest, it is far more likely that he
will go to hell, than to purgatory.”
The students constantly had before them two models of priestly
virtue. [When Don Bosco entered the Convitto] Father Guala had
already spent thirty-one years as rector. He was much given to
penance, fasting, the wearing of a hair shirt, and strict adherence
to the Convitto’s rules. He remained in his confessional beside the
altar of the Immaculate Conception until ten o’clock every morn
ing, either praying or hearing confessions. Then followed his
morning lecture to the students. The rest of the day he spent in
preaching, visiting the sick and the imprisoned, and distributing
generous alms to needy families.
He also used to visit the Citadel to hear the confessions of
soldiers condemned to death and offer them comfort. Some of his
leisure hours he spent informally with the students as did also
Father Cafasso, a most unusual practice in those days for the rector
of an institute.
[It is quite proper that at this point we say a few words about]
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Father Cafasso. He entered the Convitto as a student priest on
January 28, 1834, and on June 29, 1836, he received authorization
to hear confessions. That same year he was appointed instructor in
moral theology and shared the burden of teaching with Father Guala
until 1844. We might say that he was an improved copy of virtuous
Father Guala. Although small, slight of build and somewhat less
than physically perfect, he never let up in his incessant activity of
preaching, hearing confessions, teaching, visiting the imprisoned
and comforting those condemned to death. Though rather serious
in appearance, he was more lenient than Father Guala in granting
students their requests. In many cases the latter would say to them:
“Ite ad Joseph” [Go to Joseph], meaning Father Cafasso. He was
quite solicitous about their bodily health, and readily granted per
mission for a morning walk, or a dispensation from the law of
abstinence to those in need, admonishing them to obey him without
any qualms of conscience. He wanted them to stay in good physical
condition and to be able to work hard. As for himself, he was given
to very severe mortifications, and fasted rigorously on the pre
scribed days.
“What was most remarkable in Father Cafasso’s personal life,”
wrote Don Bosco, “was the exactness with which he observed the
Convitto’s rules. After he became superior, there were things from
which he could have legitimately dispensed himself, either on ac
count of his frail health, or by reason of the many serious tasks
that weighed upon him. However, he was convinced that a su
perior’s most effective command is his good example and leading
his subjects in the fulfillment of their duties. Therefore, in the
smallest things, in carrying out his practices of piety, in being
punctual at meetings, meditation, and meals, he was like a ma
chine that the sound of the bell set in motion to perform whatever
duty was called for at the time.
“I recall how, one day, a glass of water was brought to him, and
he already held it in his hand when the bell rang for the rosary.
Instead of drinking, he set it down and went to pray. ‘Drink it,’ I
said, ‘you’ll still be on time.’
“ ‘Would you give more attention to a glass of water,’ he an
swered, ‘than to a beautiful prayer honoring the Blessed Virgin,
like the rosary?’ ”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Father Cafasso lectured in the evening. His long, profound and
uninterrupted study of the more celebrated authors of moral theol
ogy, the comparisons he had made between the opinions of Alasia
and St. Alphonsus, and his attentive perusal of Father Guala’s
notes, had given him a singular facility in grasping immediately
the point at issue and finding then and there a solution to even the
most difficult and intricate problems. The numerous marginal notes
in his books present the more important points with such order,
clarity, brevity and precision, that it becomes very easy to grasp
and remember them. From these notes, amplified and reorganized,
he later compiled a 400 page summary of moral theology, known
at the Convitto as the Trattatelli [short treatises]. He himself
loaned the work to several students and everybody made copies.
This saintly priest, this expert in the art of spiritual direction,
Don Bosco chose as his spiritual guide and confessed to him
regularly once a week from then on. He manifested a deep venera
tion for him by his filial affection and respect. This esteem was not
so much due to the fact that they came from the same village, but
derived rather from Father Cafasso’s proficiency as a guide in the
path of perfection and sanctity. In every undertaking, Don Bosco
sought his advice. Moreover, he took him as his model and emu
lated him so faithfully that many of Father Cafasso’s sayings,
deeds, methods and means employed for the greater glory of God
and the welfare of souls, were duplicated many times in Don
Bosco’s own life. Father Cafasso’s manner of living was to Don
Bosco like a constant echo of St. Paul’s exhortation: “I beg you,
be imitators of me as I am of Christ.” [Cf. Rom. 4, 16]
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CHAPTER 6
Poor and Abandoned Youth
J L h a t mysterious desire which had been kindled in Don
Bosco, urging him to take care of boys, was further intensified
when he came to the Convitto Ecclesiastico and saw the misery
and neglect of so many young people in the Piedmontese capital.
The condition of the young in large centers and populous cities
certainly offers a much more pitiful spectacle than in smaller towns.
Walking past stores or workshops, one can often hear questionable
snickering, obscene singing, shouts and imprecations. A t times,
from the voices of adults rises the voice of some young boy who,
beaten and harshly treated by a cruel master, cries in pain, then
himself becomes brutal and callous, harboring thoughts of hatred
and revenge. Passing by a building under construction, one can
find at work boys ranging from eight to twelve years of age. Still
in great need of a mother’s love and care, far away from home,
as masons’ helpers they climb up and down unsteady scaffolding,
carrying a load of lime, bricks or other heavy material up a steep
ladder, under a baking sun or in wind and rain. Rough reprimands,
an occasional shove, a piece of brick hurled by way of rebuke, or
a rap on the head, as often as not accompanied by curses, are their
sole education.
Other children are seen, dressed in rags and barely covered even
by these, sent out into the street, or driven out by the negligence,
sloth or vice of their parents. Sometimes it is a case of dire neces
sity: their work schedule or other needs prompt the parents to send
the children out of the house so they can lock it up and so safe
guard their few household goods. Not infrequently, though, they
do it purposely, to spare themselves the cost of providing for their
children. Parents force them to beg alms from the passersby, thus
accustoming them to beggary and idleness. These poor things,
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
covered with mud and dirt, can be seen running, playing and
quarreling on bridges, at street corners, and in alleys, with no
one to teach them about God and eternal life. All they see about
them are unwholesome examples of squalor and evil, which pre
maturely poison their tender souls. Now and then one can meet a
group of dissolute young men, loitering about. Given to mockery
and provocation, their countenances reflect their depravity. Before
long, dragged into crime by the example of evil companions as
well as by their own passions, some of these poor wretches will
face the prospect of prison or even the gallows. There is no one
to offer them a hand in time to save them from human and divine
justice.
In the evening, swarms of workmen climb up to malodorous
garrets or descend into gloomy, sordid basements, where, after an
exhausting day, they pile almost on top of each other in over
crowded rooms to save on rent. Among them are young boys who
either have no close relatives or, abandoned by them, are obliged
to live in the corrupting environment of these foul shelters, and
waste their youth without even hearing a good word or spiritual
thought.
This wretched picture in all its loathsomeness greeted Don
Bosco from the very beginning of his stay in Turin. As soon as
he was settled at the Convitto, he himself told us that he became
eager to acquaint himself with the moral condition of the boys
in the city, by visiting the different sections during his daily walks.
The sight of these boys, abandoned and roaming around with evil
companions, clutched at his heart and made him weep out of com
passion. Sometimes, meeting some young boys, he would beckon
to them, give them a medal or a few pennies, and ask them simple
questions about their faith, to which they did not know how to
reply.
He prolonged his investigation on Sundays and holy days, and
was grieved to see so many boys of varying ages roaming the
streets and squares instead of going to Mass, staring in dumb
wonderment at the perfumed and pompous men and women who
went about with no regard for the misery of others. Beyond the
windows of squalid wine shops and under the light of smoky lan
terns, he saw adolescents drinking, reveling and gambling. The
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Poor and Abandoned Youth
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crowds, especially in the vicinity of the Citadel, in the meadows
outside the city limits and in the slums, amused themselves im
properly, quarreled, fought, blasphemed and talked obscenely.
They vividly presented the reality of the dream he had had when
he was ten. Ever more he became convinced that this was the field
of his apostolate pointed out to him by the Blessed Virgin.
More than once, brazen urchins laughed and scoffed at Don
Bosco as, all alone, he approached them and stood among them
to watch. Their jibes and insults rang in his ears like the cry of
the prophet: “Starving children begged the bread of the word of
God, and there was no one to take pity on them and give it to
them.” (Lam. 4, 4)
And he would depart, pondering within himself how to gather
them in some place in the greatest number possible, remove them
from danger, take them away from idleness and evil companions,
instruct them, train them to keep the Lord’s day holy, lead them
to receive the sacraments. He knew well that they did not attend
catechism class, simply because there was no one to send them or
to see that they went.
Pastors were busily engaged in their sacred ministry and there
was much to be done. On the whole, the Turinese sent their chil
dren to church and most of the parents accompanied them. But
there were two increasingly numerous groups, which were truly
forsaken. In those days Turin was beginning to grow. New fac
tories were being erected and thousands of workers, both young
and old, were flocking in from the area around Biella and from
towns in Lombardy in search of employment. They had left their
native districts instructed in their faith, but once in the big city,
they knew not where or how to join a parish, and as they forgot
the truths learned, they ceased to be practicing Catholics. There
was also a segment of the people that lived in remote parts of the
city, not easily accessible to priests. They kept away from church
and lived in great ignorance of religious matters.
Don Bosco saw before him an immense field for exercising his
zeal. However, he bore in mind St. Francis de Sales’ wise maxim:
“Follow in the footsteps of Divine Providence; do not lead.” So
he awaited the hour, albeit with holy impatience.
Don Bosco had not yet seen the complete picture of desolation
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and ruin wrought on youth by the lack of religion and by bad
example. What was still missing was to be filled in by his visits to
hospitals, the wretched garrets of the poor and the prisons, where
were gathered all the misfortunes that irreligion and vice inflicted
on suffering humanity. By the disposition of Divine Providence,
Don Bosco was able to visit such places while a student at the
Convitto, and thus redouble his ardent zeal for the welfare of the
young.
Father Guala, a very generous man, was wont to send weekly
packages of tobacco, bread and also money to those in jail, es
pecially the inmates of the Correctionel. He performed this work
of charity by means of those students of the Convitto who taught
catechism to prisoners. Father Cafasso, a long-standing member of
the Compagnia della Misericordia [Sodality of Mercy], with a
membership of three hundred, was among the eight appointed to
visit the prisons and give spiritual and material aid to the inmates.
Father Cafasso was the most zealous among them. One might
say that he was in his element when visiting the prisons, and that
the convicts were dear sons of his; in helping prisoners, his heart
had found a needed outlet. Desirous that his pupil and fellow
villager join him in this apostolate, Father Cafasso brought Don
Bosco also into the prisons. From the manner in which Don Bosco
expressed himself in describing his revered master’s extraordinary
accomplishments in prisons, we can infer the nature of Don Bosco’s
first impressions in following him, and the extent to which he
shared Father Cafasso’s feelings and objectives.
Father Cafasso walks through the gates. He is not dismayed either
by the sentries or the guards, as he passes through the iron doors and
big gates. The clang of chains does not disturb him, nor do the dimness,
unhealthiness and stench of the place deter him. In one cell some in
mates are laughing and guffawing coarsely, in another, men are singing;
but they sound more like wild animals howling than human beings. He
gives no sign of disgust or annoyance, or even of apprehension, at being
in the midst of men of such sort, anyone of whom would have been
enough to strike terror into a crowd of people, even the police. Father
Cafasso is in their midst. Some curse, some fight and shout obscenities;
others blaspheme against God, the Virgin and the Saints. At such a
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scene, the courageous priest feels a bitter grief in his heart, but he is
not dismayed. He lifts his eyes to heaven, offers himself as a sacrifice
to God, and places himself under the protection of the Virgin Mary, the
safe refuge of sinners. As soon as he begins to talk to this new kind of
audience, he becomes aware that these men have reached this unhappy
state of degradation more from the lack of religious instruction than
from personal malice. He speaks of religion and they listen; he offers to
return and they await him with pleasure. The intrepid minister of Jesus
Christ continues his catechetical instructions; he invites other priests to
assist him, especially his students at the Convitto; and at last he suc
ceeds in winning the hearts of these lost men. He starts to preach ser
mons and to hear confessions. Thus, thanks to the initiative of one man,
these prisons, which had been veritable pits of hell, filled with impreca
tions, blasphemies and other horrible vices, gradually become the dwell
ing places of men who, on becoming aware that they are Christians, be
gin to love and serve God, their Creator, and to sing hymns to the
adorable name of Jesus.
While these fruitful results brought solace to Don Bosco’s heart,
he also experienced intense emotions of fear and pity. In the
prisons he saw a great number of boys, ranging between twelve and
eighteen years of age, [basically] healthy, sturdy and intelligent. He
was horrified to see them inactive, bitten by insects, hungry for
both spiritual and material food while they served time, expiating
through detention, and even more through remorse, their precocious
depravity. They were a blot on their country, the dishonor of
their families, an infamy to themselves. They were above all, souls
that, redeemed by the blood of Christ, were now reduced to slaves
of vice, and in the greatest danger of eternal perdition.
In seeking the cause of such depravity among those unfortunate
youths, Don Bosco came to the conclusion that it lay not only in
the fact that they had been deplorably abandoned in their early
years by their parents, but still more in their alienation from re
ligious practices on holy days of obligation. With great conviction
he kept repeating: “Who knows, if these boys had had a friend
who had taken loving care of them by helping them and by giving
them religious instruction on holy days, perhaps they would have
kept away from wrong doing and disaster, and thus would have
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
avoided coming and returning to these prisons. Certainly, the num
ber of these young prisoners would be diminished. Would it not
be highly beneficial both for religion and civil society to undertake
such an experiment for the future advantage of countless other
youngsters?”
Don Bosco prayed the Lord to grant him the opportunity of
dedicating himself to this task of saving young people. He revealed
this desire to Father Cafasso, who approved and encouraged him.
Guided by his counsel and his judgment, Don Bosco promptly
studied the means of implementing this desire, leaving its success
ful realization to Divine Providence, without whose help men’s
efforts are in vain.
Generous towards all in need, Father Guala showed particular
interest in periodically bringing assistance to impoverished individ
uals and families. With Father Cafasso, he brought gifts to their
homes, and when necessary, he called on the assistance of the
Convitto students. He entrusted this task also to Don Bosco, after
giving him suitable advice and warning to be prudent and to ac
company the act of material charity with the supernatural charity
of gentle words and Christian encouragement. Don Bosco, there
fore, began to climb those low, small and filthy garrets, so squalid
and loathsome. Each served as bedroom, kitchen and living room
for the entire family; father and mother, sisters and brothers lived
and slept in the same room, with absolute lack of privacy. When
ever a member of the family was sick, whoever visited him was
obliged at times to step across three or four straw mattresses, worn-
out or evil smelling from long use, in order to reach the corner
where lay the patient, his teeth chattering, numb from fever or the
cold weather. The emaciated, pale faces of these poor men,1 un
happy wives and little children would light up at the appearance
of this consoling angel. How many blessings those poor mothers
called down on Father Cafasso and Father Guala.
Not a few of these poor mothers, ignorant of eternal truths or
estranged from the Church and the sacraments, out of shame for
their poverty or perhaps angered and aggrieved by their misery,
1These were the years in which economic liberalism reigned supreme, long
before Pope Leo XIII issued his famous Rerum Novarum (May 15, 1891), on
the rights and duties o f capital and labor. [Editor]
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Poor and Abandoned Youth
51
could not instill in their children the religious beliefs or sentiments
which they themselves lacked. Others, good and faithful to God
and resigned to their poverty, wept over the evil conduct of their
sons who had been perverted by paternal bad example or by bad
companions. Some men were estranged from their families: for
the voice of nature is stifled, all affection is destroyed and even
the most powerful feelings fade away when immorality fastens itself
onto poverty. Even in their children’s presence these men did not
hesitate to blaspheme, to mock a pious wife’s faith, insult her
coarsely and even strike her in drunken anger. Humane people
offer pity, generous people bring relief, but only people motivated
by supernatural charity will sacrifice themselves. It is for this rea
son that the Christian faith can work miracles. After bringing help
one can speak frankly; and a good word, at first listened to with
respect, soon moves the heart and in time also succeeds in con
verting it. Such were the scenes Don Bosco witnessed. They im
pressed him profoundly and convinced him ever more of the neces
sity of strengthening young boys in their faith, if they were to
withstand the trials of evil under the added burden of privation and
misery.
But there was another field of human misery that our Lord
wished to reveal to Don Bosco. One day during his first few months
at the Convitto, Don Bosco met Canon Joseph Cottolengo.2 The
latter looked him straight in the eye and after the customary greet
ings, said to him: “You look like the right kind of man. There is
plenty of work in the Piccola Casa della Divina Provvidenza
[The Little House of Divine Providence]. Come!” Don Bosco
promised to do so, kissed his hand in respect,3 and soon kept his
promise.
A few days later, with several of his fellow students he went to
a section of Turin called Valdocco,4 where Cottolengo’s charitable
institution had already assumed huge proportions. It had humble
beginnings in 1827, and with no fixed source of income it depended
entirely on the donations that Divine Providence supplied daily
8Now St. Joseph Cottolengo. In 1832 he founded the Piccola Casa della
Divina Provvidenza, an institution at present providing for more than 7,000 per
sons. [Editor]
8 A custom in many lands. [Editor]
4As regards the origin of this name see p. 234. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
through generous benefactors. It flourished to the extent that by
this time [1842], it housed 1800 persons of both sexes:5 forsaken
orphans, disabled men, cripples, paralytics, mental defectives, epi
leptics, people afflicted with ulcers and incurable diseases in all
stages of gravity and loathsomeness— all rejected by other hospitals,
whose rules barred their admission. All these poor unfortunates
were admitted gratis, treated with every consideration and provided
with everything necessary for their maintenance and medical care.
Eminent physicians and surgeons contributed their services. Sev
eral communities of religious were employed in ministering to the
physical and spiritual needs of the patients. Many of the local
priests came to hear confessions, in a great spirit of service. All
this still continues on a much greater scale. The institution is a
veritable open gate to heaven for the many patients who otherwise
would die without the comforts of religion. Here the same care is
given to both Catholics and non-Catholics, believers and unbe
lievers.
A t the main entrance Don Bosco saw a motto which explains the
secret of so many wonders: Charitas Christi urget nos. [The love
of Christ impels us. 2 Cor. 5, 14], Kneeling before Mary’s image
in the vestibule leading to the wards, he was moved to tears by
the words written on the arch above it: Infirmus eram et visitastis
me. [I was sick and you visited me. Matt. 25, 36]. He then asked
to see the venerable founder. Canon Cottolengo received him
warmly and guided him about the vast building, where every nook
and corner inspired charity and zeal. Don Bosco experienced some
sadness, tempered however by consolation. In some of the wards
were boys over whom the angel of death was hovering. Their sunken
faces and obstinate coughing, their total prostration, revealed that
vice had blighted their young lives. He spoke a few comforting
words, and they listened, resigned to God’s will. As he smiled,
they smiled back but with sadness. “Oh! How these poor boys need
to be forewarned and saved!” he thought.
His tour of that sanctuary of Christian suffering completed, he
was about to take his leave when Canon Cottolengo, fingering the
sleeves of Don Bosco’s cassock, exclaimed, “This material is too
thin, and light. Get yourself one of a stronger and more durable
■At present it provides for more than 7,000 persons. [Editor]
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Poor and Abandoned Youth
53
fabric, so that boys may get hold of it without tearing it. . . . A
time will come when a lot of people will pull at it!”
This incident we came to know from Canon Dominic Bosso,
one of Canon Cottolengo’s successors, who as a boy, was present
at the above conversation. He never forgot that prophecy. The time
foretold by Canon Cottolengo was not far distant, and the predic
tion of multitudes of boys surrounding Don Bosco was to be veri
fied in the very neighborhood of the Piccola Casa della Divina
Provvidenza [The Little House of Divine Providence].
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CHAPTER 7
December 8, 1841
J L /O N BOSCO was sadly moved by the sight of so many
youths of Turin treading the path of dishonor and perdition, neg
lecting the divine law, of which they were ignorant, and offending
God, whom they hardly knew. He felt a constant and intense urge
to bring them prompt and loving aid. His upright heart was dis
tressed at the thought that the majority of these poor souls risked
their eternal happiness because they were ignorant of the teachings
of our faith. He lamented with the Prophet Isaia: “. . . my young
people go into exile, because they do not understand. . . . There
fore the nether world enlarges its throat and opens its maw with
out limit; down go their nobility and their masses, their throngs and
their revelry.” (Of. Isa, 5,13-14)
“No sooner did I enter the Convitto,” wrote Don Bosco in his
memoirs, “than a crowd of boys began to follow me through the
streets and squares, even intc the sacristy of the Convitto church.
But I could not give them much attention for I had no suitable
place to assemble them.”
Nevertheless, whenever he met any boys in the sacristy of St.
Francis of Assisi Church, he talked to them with such amiability
and common sense that they became much attached to him. Some
times he taught them catechism in the little rooms adjacent to the
sacristy and exhorted them to be good. He also invited them to
come again and encouraged them to receive Holy Communion with
the proper disposition. Naturally, the continuous traffic of so many
boys caused not a little noise and disturbance, a source of irritation
to the sacristan, who would reprimand them and treat them
brusquely. This, Father Cafasso and Don Bosco’s fellow students
at the Convitto Ecclesiastico, narrated to the clerics, John Cagliero,
Anfossi, Fusero and others.
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Don Bosco himself goes on: “For several years, during the sum
mer months, Father Cafasso had held a Sunday catechism class for
apprentice masons in a room adjoining the sacristy of St. Francis
of Assisi Church. Although this apostolate was very dear to him,
his many other duties obliged him to discontinue these lessons. I
resumed them toward the end of 1841.”
At that time Don Bosco had not yet undertaken any specific
work in favor of the young. He was awaiting the moment chosen
by God, fully determined to respond with all his heart and strength,
even though he considered himself an inadequate instrument.
He pleaded for enlightenment from God in fervent and per
sistent prayers, and opened his heart to Father Cafasso. With him
he frequently talked about gathering as many boys as possible
near St. Francis of Assisi Church, in order to teach them catechism
and keep them busy with wholesome amusements. Thus he would
shield them from the dangers lurking in the city streets and squares,
where they were left entirely to themselves. Then he decided to
reach an understanding with the archbishop, the better to ascertain
God’s will and forestall future difficulties. Both Father Guala and
Father Cafasso who guided him in everything and were on intimate
terms with the archbishop, had recommended this course of action.
Don Bosco was often to narrate how Archbishop Fransoni listened
to the plans for the festive oratories and immediately granted his
full approval and his episcopal blessing. From that moment a
warm and intimate friendship began between the saintly prelate
and the zealous priest, who made no move in developing his plans
without prior consultation.
For several days, after his return to the Convitto, Don Bosco
pondered the time and the manner of starting his work. As he
awaited the opportunity, an unexpected incident occurred to launch
his project. It was December 8, 1841, feast of the Immaculate
Conception, and Don Bosco felt even more ardently the desire to
gather up, as in a family, the neediest and most abandoned boys.
A well ordered family, however, needs a mother’s care, in order
that it be properly regulated, educated and protected. Who else
could become the loving mother and powerful protectress of this
new family but the Virgin Mary? It was precisely on the day
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
dedicated to her greatest glory that the Queen of Heaven willed
the [festive] oratory to have its beginning.
At his appointed time Don Bosco was in the sacristy, about to
vest for Mass. He was waiting for a server. In the middle of the
room stood a fourteen or fifteen-year-old boy, looking about. His
clothes were none too clean and his awkward manners made it
obvious that he was of poor and uneducated parents. Hat in hand,
he stood staring at the sacred vestments with amazement, as though
he had never seen anything of the kind. The sacristan, Joseph
Comotti, a rude fellow, approached and asked him brusquely:
"What are you doing here? Don’t you see that you’re in the way?
Quick, go and serve Mass for that priest.”
At these words the boy became dumbfounded and, cowering at
the sacristan’s harsh manner, could only stammer: "I can’t. I don’t
know how.”
"Come along,” the sacristan said, "and serve that Mass.”
“But I don’t know how,” the boy insisted, feeling even more
humiliated. “I’ve never served Mass.”
"What? What?” cried the sacristan. "You don’t know how!” And
he gave him a kick. “You blockhead! Why do you come here if
you don’t know how to serve Mass? Get out of here at once.”
The boy was so bewildered he could not move. This incensed
the sacristan all the more: grabbing a duster, he rained blows on
his back as the boy tried to find an exit.
"What are you doing?” demanded Don Bosco. "Why are you
beating the boy? What did he do to you?”
But the infuriated sacristan was paying no attention to him. Not
knowing which door led into the church, the boy rushed through
the one that led to the little apse, with the sacristan after him.
Unable to find a way out, he ran back to the sacristy and raced out
into the square.
Don Bosco called the sacristan a second time and in a severe
tone inquired: "Why were you beating the boy? What wrong did he
do you that you should treat him that way?”
“He had no business coming to the sacristy, if he didn’t know
how to serve Mass.”
"Even so, you did wrong.”
“What do you care?”
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“I care very much. He’s a good friend of mine.”
“He is? A character like that?”
“He certainly is. All those who are ill-treated are my dearest
friends. You have struck one who is no stranger to the superiors.
Go out instantly and call him, for I must speak to him. Don’t re
turn without him, or else I shall report your conduct to the rector.”
At this admonition the sacristan’s uncalled-for anger subsided.
He put aside the duster and, calling for the boy, ran after him. He
found him in an adjacent street and, assuring him that he would
be treated kindly, he took him back to Don Bosco. Fearfully, the
poor lad approached, still in tears from the blows he had received.
“Have you been to Mass?” Don Bosco asked him kindly.
“N o !”
“Come and hear it. Afterward I want to talk to you about some
thing you will like.”
Don Bosco only wished to alleviate the poor lad’s misery and
dispel the bad impression he had received in the sacristy. However,
God’s designs reached much further, for on that day He wished to
lay the foundations of a great undertaking.
Don Bosco’s dialogue was interrupted by the sacristan telling him
that he had found an altar boy.
After his Mass and thanksgiving, Don Bosco had the first boy
brought to him. He led him into a little apse of the church, and,
seating the boy opposite him, he assured him that he need not be
afraid of being beaten. Then he began to ask him a few questions.
“What is your name, my good friend?”
“Bartholomew Garelli.”
“Where do you come from?”
“Asti.”
“What is your job?”
“Bricklayer.”
“Is your father living?”
“No, he’s dead.”
“And your mother?”
“She’s dead too.”
“How old are you?”
“Sixteen.”
“Can you read or write?”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
“N o .”
“Can you sing?”
Wiping his eyes, the boy stared in surprise at Don Bosco and
answered: “No.”
“Can you whistle?”
The boy’s face broke into a smile, which was what Don Bosco
wanted, because it showed that the boy felt at ease. So he went on:
“Tell me, have you made your first Holy Communion?”
“Not yet.”
“Did you ever go to confession?”
“Yes, when I was little.”
“Do you always say your morning and evening prayers?”
“No, hardly ever. I ’ve forgotten them.”
“Isn’t there anyone to see to it that you say them?”
“N o .”
“Tell me, do you always go to Mass on Sundays?”
“Nearly always,” the boy said after a slight pause, and with a
grimace.
“Do you attend catechism class?”
“No, I don’t dare.”
“Why not?”
“Because the smaller boys already know it, while I’m bigger and
don’t know a word. So I’m ashamed to go to class with them.”
“If I were to teach you catechism privately, would you come and
learn?”
“Sure!”
“Even here?”
“Yes, as long as they don’t beat me up.”
“Don’t be afraid of that. No one will treat you unkindly again,
as I’ve already told you. From now on you’ll be my friend, and
you will be dealing with me and no one else. When would you like
to start our catechism lessons?”
“Whenever you like.”
“This evening, perhaps?”
“Yes.”
“Even now?”
“Yes, I’d like that very much.”
Thereupon Don Bosco knelt down and, before beginning the
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lesson, he recited a Hail Mary, asking Our Lady to give him the
grace to save that boy’s soul. That fervent prayer and Don Bosco’s
selfless zeal bore great fruit. Rising, Don Bosco made the sign of
the Cross, but not his new pupil, who knew neither the gesture nor
the words. So the first lesson was on how to make the Sign of the
Cross. Don Bosco then spoke to him about God, our Creator, and
the purpose for which He created and redeemed us. Almost half
an hour later he dismissed the boy with much kindness, assuring
him that he would teach him also how to serve Mass. As a parting
gift he gave him a medal of the Blessed Virgin, making him promise
to return the following Sunday. Then he added: “Listen, I would
like you to come with some of your companions. I shall have an
other present for you and for those that you will bring along. Are
you happy, now?”
“Oh! very happy,” the boy cheerfully replied. Then, kissing Don
Bosco’s hand repeatedly, he left.
For Don Bosco, Bartholomew Garelli represented not only
countless other boys, but the many peoples he would evangelize:
“that he might gather into one the children of God.” (Cf. John,
11, 52) This was the real start of the festive oratories, of which
Don Bosco was the founder and Garelli the cornerstone, upon
which the Virgin Mary was to shower countless graces and favors.
The following week Father Cafasso also met a boy who did not
know how to serve Mass, and he too promised to teach him. Then
a second boy came with the first one. Pressed for time by his many
other activities, Father Cafasso entrusted their instruction to Don
Bosco, who thus increased the number of his pupils.
The following Sunday, St. Francis of Assisi Church presented
a charming sight. Six poorly clad boys, led by Bartholomew
Garelli and joined by the other two, were attentively listening to
Don Bosco as he taught them the way to heaven. Although not
endowed with a retentive memory, by his diligence and attention
Bartholomew was able to learn the essentials for a good confession
and Holy Communion after a few Sunday instructions. He then
learned to serve Mass. Thereafter he was one of Don Bosco’s faith
ful disciples. Canon Anfossi and others saw him visit Don Bosco
at the Oratory,1even after 1855.
1 Abbreviated form of Oratory of St. Francis de Sales, the motherhouse of the
Salesian Congregation. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Other boys soon joined, so that in a short time the little apse
where the lessons were held was filled to capacity. The evening of
one of these first Sundays, as Don Bosco was passing through the
church on his way to the sacristy, he noticed a group of boys sitting
on the steps of a side altar. They were apprentice masons, but in
stead of listening to the sermon they were dozing. He asked them
in a whisper: “Why are you sleeping?”
“We don’t understand a word of the sermon,” they answered.
“The priest isn’t talking to us.”
“Come with me!” He led them into the sacristy and invited
Them to join the others in his catechism class. Among these young
apprentices were Charles Buzzetti, Germano and Gariboldo.
Thus, week after week, the number of pupils increased, and
Don Bosco always encouraged them to bring as many friends as
they could. He ardently desired to lead them to God by teaching
them to obey His laws and the laws of the Church. Therefore, he
gave immediate attention to their attendance at Mass on Sundays
and holy days, to their recitation of morning and night prayers, to
which he attached great importance, and to their preparation for
a good confession. After catechism class he allowed them, for a
time, to amuse themselves in the square fronting on the church.
That winter he paid particular attention to some of the older boys
who were living far away from their families. Most of them, es
pecially the bricklayers, came from the region of Biella and Milan
in Lombardy. By now the sacristan had been won over by Don
Bosco’s affability and an occasional gift. We knew him as a very
old man in 1891; he still remembered Don Bosco with affection.
As for the boys, they greatly benefited from their religious instruc
tion, and the results, evident in their excellent behavior, were
heartening.
With that courage which is born of sincere love for one’s fellow-
man, Don Bosco called on various people in order to solicit em
ployment for his proteges and thus keep them away from idleness
and vice.
On Christmas Day, several of these boys received Jesus in their
hearts in Holy Communion, and the joy which transpired from
their faces was also felt by Don Bosco. Our Lord was assuring him
of His assistance as a reward for the humility that guided him.
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December 8, 1841
61
In all these things Don Bosco always acted with the knowledge
of his superiors at the Convitto and the consent of the ecclesiastical
authorities, to whom he was most obedient. In the report he sent
to Rome in 1864, in order to obtain approval of his Pious Society,
he wrote: ‘‘Ever since 1841, when the work of the oratories began
with a simple catechism lesson on a holy day of obligation, in St.
Francis of Assisi Church, everything was always done with the
consent and under the guidance of Archbishop Louis Fransoni.”
Don Bosco was a new apostle setting out on his mission. At all
times, by the grace of God, the Church has had extraordinary men
who performed extraordinary deeds in which the finger of God was
manifest. Our century, too, no less worthy of divine favors than
others, has known many such men. I do not think I err in saying
that Don Bosco was one of them.
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CHAPTER 8
Father Joseph Cafasso
K SL[E have already spoken of the Convitto’s rectors and
teachers, and of their magnificent work in the formation of the
clergy in Piedmont. Yet, in order to bring out Father Cafasso’s
wisdom in inviting Don Bosco to the Convitto to prepare him for
his future mission, we cannot overlook another very outstanding
merit of this institute— training priests to withstand the persecutions
and trials then being hatched against the Church. If the insidious
enticements, to which even many priests fell victim, and which
were the prelude to the organized warfare against religion by the
sectaries, did not have all the fatal consequences which threatened
the faith of the people, it was principally due to the Convitto’s
graduates. They immediately grasped the strategy of the enemies of
the Church, and, as courageous as the first martyrs, they steadfastly
opposed false freedoms, forerunners of irreligion and corruption,
and kept alive the sacred fire of Christian faith among the people.
Quietly and painstakingly they laid the foundations of a spiritual
reawakening and a return to the Faith, a return now everywhere
so evident.
Let us digress a moment and briefly present the excellent meth
odology that Father Cafasso in particular used in his lectures on
moral theology. We single him out because Don Bosco has left us
much information about him. It should not be forgotten, however,
that Father Cafasso followed the path opened by Father Guala. In
turn, their successors always endeavored to imitate their former
teachers. More than one hundred priests from all parts of the city
attended Father Cafasso’s morning lecture. The hall was so crowded
that there was a crush at the door to get in. The late comers would
even climb on the shoulders of their fellow priests.
A t the appointed time Father Cafasso unfailingly would enter
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Father Joseph Cafasso
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the study hall, which doubled as lecture hall. He would devoutly
recite the Veni Sancti Spiritus [Come, Holy Spirit] and then take
his place at the teacher’s desk. After a glance at the audience, he
would start his lecture by having one of the students read a prob
lem from moral theology and its proposed solution from Alasia’s
Compendium. Father Cafasso would then present one or more
problems of a very practical nature, prepared in advance and so
arranged as to touch on the point at issue in all its aspects. He
thus had the opportunity of commenting on answers that frequently
were incomplete, contradictory, and even irrelevant. Closing the
lecture, he himself would give the complete solution, so clear, pre
cise, logical and practical, that no one could fail to recognize in
him a man of logic. In the biography which Don Bosco wrote of
him, we read: “Remarkable was his ready, concise and lucid man
ner of answering. He had a talent for resolving even the most com
plicated doubts, difficulties and queries. If one posed a question, he
grasped it instantly, and after briefly raising his heart to God, he
would give such a prompt and accurate reply that longer reflection
could not have improved it. All vied with one another to attend
his classes and the more he prolonged his lectures or devoted time
to explaining difficulties submitted, the greater was the general
satisfaction. The feeling was that his lectures were never long
enough for them.”
Father Cafasso had a rare and wonderful talent for stimulating
interest even in subjects that of themselves were thorny and un
attractive. The nature of the moral problems and their presenta
tion, his constant cheerfulness, his witty remarks and pertinent
anecdotes, all brightened by his perennial smile, enlivened even
the most uninteresting and abstruse topics. It was only when speak
ing of the subject of which St. Paul says: “Let it not be named
among you,” [Eph. 5, 3] that his approach was totally different.
He was sufficiently clear, but handled the subject soberly. He used
to advise his students to pray to the Lord that He assist them with
His divine grace, and never once, when dealing with such a subject,
did he allow himself a smile or a joke. With this reserve of his, he
greatly impressed them as a man of great restraint and extreme
delicacy in regard to the virtue of purity.
His teachings not only enlightened their minds and increased
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
their knowledge of moral theology, but spurred them to practice
what they learned. He often spoke of prisoners condemned to death,
or of people once given to evil whose souls he had won for God.
His conclusion always proved to be an encouragement to do good
and work for souls. It was an exhortation, an admonition to strive
to practice especially the virtues proper to a priest, to avoid spiritual
dangers, to work for one’s personal sanctification and to offer to
God all one’s undertakings with the sole intention of working only
and forever for the accomplishment of His divine will; not to mani
fest too much love for one’s parents, to live detached from the world
and united with God, never to refuse one’s services in the great
act of charity which is the reconciliation of a soul with its Maker.
All these things he presented as attainable, noble and a source of
great consolation.
Don Bosco followed intently every word of his beloved teacher,
by whom, one might say, he was fascinated. He wrote:
Father Cafasso’s teachings were not merely theoretical: he trained us
in the proper method of hearing confessions so as to benefit penitents;
he demonstrated to us the effects of various ways of speaking, inter
rogating and giving counsel. He did all this with such skill, or better, with
such piety, knowledge and prudence, that one could not say who were
the more fortunate, those who listened to his lectures or those who were
privileged to have him as their spiritual director. His learning and under
standing account for his extraordinary rapidity in the confessional. A
few words or even a mere sigh from the penitent were sufficient for
Father Cafasso to understand his state of mind. He did not speak much
in the confessional but what little he said was clear, exact, sound and
so well suited to the need that a long talk could not have achieved better
results. During class he taught by using the dialogue method, and thus
trained his students in his manner of hearing confessions. The moral
problems he presented to the class were most profitable object lessons.
What made his lectures and all his words particularly effective was
his boundless confidence in God’s goodness and love for us. Someone
once remarked in his presence: “Who knows if I shall go to heaven?”
“Oh! you shouldn’t even doubt it!” he exclaimed. “There are some
who look upon eternal salvation as if it were a lottery game, and wonder
if they will show the lucky number. This is the wrong outlook. We have
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Father Joseph Cafasso
65
the laws and promises of Jesus Christ, and whosoever strives to observe
His laws, must never doubt His promises.”
He talked of heaven as one who already had a foot inside the gate.
He was constantly striving to smooth the path for others. He urged the
practice of little acts of virtue and the performance of small daily sac
rifices according to the opportunity; he often repeated that it is by means
of these small things that vast treasures accumulate.
Besides moral theology, Father Cafasso taught homiletics. He
would assign the students a sermon theme to be prepared within
fifteen days and delivered in public by one whom he would choose.
The other sermons he would read privately and return with mar
ginal corrections. He was firmly convinced that preaching is one
of the most potent means for overcoming sin and one of the most
important duties incumbent on a priest. He noted that the increase
and spread of sin among [the faithful was] due on the one hand to
people who did not listen to sermons or did not practice what they
heard, and on the other hand to priests derelict in their duty of
preparing themselves by the study of theology, the Scriptures, the
Fathers of the Church, church history and also by prayer and good
example.
He stressed that sermons be adapted to the degree of intelligence
of the congregation; that they be simple in diction and sentence
structure, free of trivial and slang words; that they show regard for
the listeners by being short so as not to bore; that they be free of
irritating personal allusions; that they be interesting, with illustra
tions drawn from concrete and familiar things, rich in examples
taken from the Holy Scriptures and church history; that they be
humble, by making it clear that the preacher considered himself
a sinner like anyone else in the congregation, except when speaking
of immorality. Father Cafasso had little use for purely flowery
panegyrics or polemical sermons. These last, he said, if delivered
by a competent preacher chosen from among the many available
in large cities, could be quite opportune in combating current errors
and acquainting the faithful with the sublimer aspects of religion
and its ineffable beauty. In general, however, Father Cafasso be
lieved that a simple well-reasoned exposition of some part of cate
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
chism was always better; a well-prepared instruction more fruitful;
a sermon which fostered love for virtue and hatred of vice, speaking
directly to the heart, ever more desirable; because lack of faith is
felt more in the heart than in the mind, and once the heart is healed,
prejudice will vanish and faith will bloom again. “Not so much
philosophy,” he would say, “not so many words ending in ‘-ism’:
positivism, materialism, spiritism, socialism and what not. Speak
instead of heaven; the commandments of God; devotion to Our
Lady; the reception of the sacraments; avoidance of idleness, bad
companions, and occasions of sin; love of neighbor; patience in
affliction; and so on. Furthermore, never end a sermon without
some allusion to the eternal truths.”
He believed that certain subjects, more worldly than religious,
should be avoided as being more suited to the lecture hall than the
pulpit. Nor would he tolerate the treatment of sacred truths solely
from a human point of view, proven by dint of pure reason alone,
because, presented in such a way, he declared, they ceased to be
the word of God. He warned against taking up matters still moot
among theologians, and advised the avoidance of themes which
could only arouse excessive fears or great discouragement, such as
predestination, the small number of the elect, and the obstacles on
the road to heaven.
“Give preference to those truths which encourage and attract
people to do good, such as confidence in God’s mercy and devotion
to the Blessed Virgin even in the most difficult circumstances and
desperate cases,” he used to say. “Do you want to inspire a salutary
fear? Then speak of the certainty of death, and the uncertainty of
the hour in which it may come; speak of God’s judgment, of the
horrible punishments of hell; make them understand that one sin
alone may be sufficient to cause damnation. Tell them clearly that
the road to heaven is difficult for those who lack good will, but
easy for those who have it. When one really puts his heart into his
resolution, difficulties disappear because God helps him with His
grace, consoles him and uplifts him. Although adversities may al
ways be encountered, so ample are the rewards as to make their
burden hardly felt. The greatest obstacle against which everyone
will always have to struggle is the attempt to serve both God and
the world at the same time. Let us present the Christian way of
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Father Joseph Cafasso
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life as something truly practical. Let us depict its temporal and
eternal advantages, its peace of heart, the joys found in prayer,
domestic tranquillity, success in business, the comfort of an upright
conscience. Let us speak to them of heaven, and often; let us de
scribe it in such terms that the listeners will conceive in their hearts
a burning desire to possess it.” 1
Words cannot describe the benefits Don Bosco derived from
these lessons. In his desire to become proficient in guiding souls
in the sacrament of Penance, and to draw all to love Jesus, he
applied himself so indefatigably to the study of pastoral theology
that he excelled among his fellow students.
He followed Father Guala’s and Father Cafasso’s lectures atten
tively, treasuring all their precepts with that same intellectual acu
men with which he subsequently planned and executed so many
wonderful projects. He was fortunate enough to secure a copy of
the Trattatelli [short treatises] of which we have already spoken,123
abounding with many cases of conscience solved during the lec
tures. These treatises he thoroughly absorbed and made his own.
Father Cafasso’s spirit, learning, and experience passed on to him.
He showed the same charity in receiving penitents, the same pre
cision in interrogating, the same brevity in confession, so that he
was able to solve very complex moral problems in a few minutes.
The few words he said to excite sorrow were soul-piercing and
indelible, and he was likewise prudent in suggesting remedies.
Those who had the good fortune to confess to Don Bosco remem
bered ever after the fervor and efficacy of his counsels.
In 1880, almost forty years later, he still possessed the Trattatelli
[short treatises] and his notebooks, an indication that despite his
many activities, he had often reviewed these subjects so necessary
for a priest. Whenever called upon to pronounce himself on very
important and difficult cases, or on very intricate doubts of con
science, even in his last days he immediately grasped the point at
issue and his solution was always along the principles set down by
Father Cafasso. Father Michael Rua confirms that during his entire
life Don Bosco continued to review moral theology with the serious-
1Don Giuseppe Cafasso del Can. Giacomo Colombero, Tipografia e Libreria
Fratelli Canonica, Torino, 1895.
3See p. 44. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ness that Father Cafasso would have required of his students. He
used to repeat that any confessor who let a whole year go by with
out reviewing some treatise of moral theology, could not be ex
cused from mortal sin. Thus Don Bosco became extremely well-
versed in all the duties of the sacred ministry and was able to reach
decisions and advise men and women in every walk of life with
remarkable discernment. Furthermore, God had given him the
gift of knowing the sins that penitents concealed through shame, as
many have admitted.
Meanwhile, as he reviewed his priestly studies, Don Bosco con
tinued to manifest his deep love for the beautiful virtue of chastity
and his vigilance in preserving it immaculate. Until obliged by duty,
he did not dare take up the two treatises De Matrimonio [On
Matrimony] and De Sexto [On the Sixth Commandment], and
when this became necessary, it deeply distressed him. Whenever
he was obliged to discuss directly or indirectly those vices which
were opposed to purity, he became visibly flushed and took pains
to avoid discussions concerning such matters. If unavoidable, he
quickly disposed of them with remarkable ease. When the teacher
called upon him to enact the role of penitent, he always assumed
that of a child, because of his repugnance for mentioning intimate
subjects. Whenever a fellow student would question him on this
point, his restraint was such as to elicit a similar reserve in his
questioner. After giving a suitable answer, if a longer reply was
needed, he would refer him to some pertinent books. This we heard
several times from Father Giacomelli, his fellow student for a year.
Besides moral theology and homiletics, Don Bosco gave his time
to church history, mostly at night. He had the endurance to read
all of Orsi8 and carefully consulted the Bollandists. This was a
remote preparation for the many debates forced upon him in later
years with Protestants. Of him one might deservedly repeat the
eulogy carved upon Father Guala’s tombstone: Voluptatem in
s Giuseppe Agostino Orsi (1692-1761) was a cardinal, theologian and ecclesi
astical historian. His literary activities dealt especially with dogma, apologetics and
church history. His chief work was his Storia Ecclesiastica. He authored the first
20 volumes whose narrative extends to the close o f the 6th century. The work
was brought to completion by others. A 42-volume edition was published in
Venice in 1822, and one in 50 volumes, in Rome in 1838. It has been translated
into foreign languages. [Editor]
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Father Joseph Cafasso
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labore, vitam in vigilia posuit [Work was his delight both day and
night].
This continuous privation of sleep and rest, especially during
the winter months, was also an instance of his persistent mortifica
tion. Instead of bracing himself somewhat at breakfast with a cup
of coffee, he contented himself with a little plain bread, and very
often not even this much. He fasted every Friday and often also
on Saturdays. Although Mamma Margaret, his mother, would have
been happy to bring him fruit and wine whenever she visited with
him, he never asked her to do so; and if she did, he quickly shared
it with his fellow students, cheerfully depriving himself of it, as he
had previously done at the seminary. Father Maurice Tirone, pastor
at Salassa Canavese [near Turin] wrote: “Two priests who were
Don Bosco’s fellow students at the Convitto told me more than
once, that whenever an especially good soup was served either at
dinner or supper, Don Bosco would add so much water to it that it
tasted like dishwater. Still he would eat it with great relish. To the
remarks of those close to him at table, he merely answered: ‘It was
too hot.’ Much was hidden beneath those words: his complete
control over his sense of taste, his love of penance, his humility
that made him shun the admiration of others.”
Bishop John Bertagna assures us that Don Bosco was esteemed
for his diligence and progress in his studies, his remarkable piety
and other virtues, both by his fellow students and his superiors.
Father Guala and Father Cafasso held him dear also because of
his prompt obedience that overcame all obstacles and brooked no
delay.
The superiors of the Convitto saw to it that every day after
dinner a considerable amount of food be distributed to the needy
who would come in large numbers, confident of not being dis
appointed.
On fixed days, at an appointed time, alms were given to a crowd
of beggars gathered in the sacristy. Often Father Guala and Father
Cafasso, unable to take care of this personally, because of their
other duties, entrusted this act of charity to Don Bosco. Thus in
charge of the distribution, he gave these poor people the money he
had received. This was not a pleasant task. It required much pa
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN B O S C O
tience and firmness, especially in the beginning, to maintain order
in that boisterous confusion, amid the insistence, the recriminations,
the complaints and rudeness of not a few of them. On one occasion
there occurred what could have led to an abuse, if not checked
at the very start. Don Bosco was distributing alms to the poor who
were standing in line. A beggarly woman who had already received
her money took her place again at the end of the queue. Approach
ing Don Bosco, she held out her hand a second time.
“But I ’ve already given you money, my good woman,” Don
Bosco told her.
“Oh, you do know, Father, that you gave me money! I thought
the right hand did not know what the left hand was doing.” [Cf.
Matt. 6,3]
“You’re right,” Don Bosco answered, and for that once he gave
her money a second time. This true incident has also been told of
other charitable people, so that one may say, “Nothing is new
under the sun.” [Cf. Eccles. 1,10] It also shows Don Bosco’s charity
and admirable goodness of heart.
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CHAPTER 9
Festive Oratory at the Convitto
I t is characteristic of God’s works that from an insig
nificant beginning they attain a wonderful development, contrary
to all expectations. This is so that we may more clearly perceive
that they are inspired and sustained by the Creator. Such was also
the case with Don Bosco, who prudently bided his time. He called
his first undertaking oratorio [oratory], i.e. a place of prayer, be
cause of its primary purpose, namely 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 fol
lowed in due time, were only the means.
During that first winter Don Bosco directed his efforts towards
consolidating his small oratory. His main purpose was to gather
only those boys who were in greater moral danger and in greater
need of religious instruction, particularly those who had recently
been released from prison; however, to foster discipline and moral
ity, he also invited and brought in boys from good families, of
good character and with some education. After some training, these
boys began to assist him in keeping order among their companions.
They read aloud and also led the singing of sacred hymns— activi
ties which made these Sunday gatherings more fruitful and de
lightful.
From the very beginning, Don Bosco realized that without sing
ing and the reading of wholesome and interesting books, the meet
ings would have been lifeless. By the feast of the Purification,
February 2,1842, he already had a choir of some twenty fine voices,
raised in praise of the M other of God, singing for the first time
Lodate Maria, o lingue fedeli [Let praises to Mary . . .]. By the
feast of the Annunciation [March 25], their number had passed
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
thirty, and the boys solemnized this day, dedicated to their heavenly
Mother, by going to confession and receiving Communion in a
body. Later that evening, they gathered in the chapel at the rear
of the sacristy, since the little apse could no longer hold them all.
A few weeks later they numbered fifty.
A t that time the festive oratory was run as follows. On Sundays
and holy days the boys were offered the opportunity to go to con
fession and Holy Communion. Once a month, on a specified Sun
day, they all received the sacraments in a body. This cherished prac
tice was always announced in advance by Don Bosco, who in few
but heartfelt words encouraged all to go to confession and receive
Holy Communion devoutly. Then, with admirable patience and
kindness, he helped the boys to prepare. Father Guala and Father
Cafasso were always willing to hear their confessions. Don Bosco
mentally noted how often each boy went to confession, in order
to stimulate, by more personal attention, those who were in greater
need.
At a given time in the evening, the boys met in the above-men
tioned chapel, where they sang hymns, listened to a little spiritual
reading, had a catechism lesson and heard some edifying story by
way of a sermon. Finally, Don Bosco gave each boy some small
gift, or sometimes the boys drew lots for a prize. Meanwhile there
had been a turnover among the boys attending the oratory because
winter had come. All construction work had come to a halt and
many of them had gone home. But with the coming of spring, they
returned to Turin, and hurried back to Don Bosco. Outstanding
among them was Charles Buzzetti, then only an apprentice mason,
who later became a master builder. He returned to Turin and, for
the first time, brought along his younger brother Joseph to learn
the same trade.1 This boy became so fond of Don Bosco and of
the oratory, which he attended unfailingly in an exemplary manner,
that the following winter he forwent the opportunity of returning
to his home at Caronno Ghiringhello with his other brothers and
friends.
1These two brothers remained very close to Don Bosco throughout their life.
Charles Buzzetti, a contractor, was the one to whom Don Bosco entrusted the
construction o f Mary Help o f Christians Church and many other buildings. Joseph,
his brother, became a Salesian coadjutor. [Editor]
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Festive Oratory at the Convitto
73
Both Father Guala and Father Cafasso were delighted by these
gatherings of boys, whose numbers increased each Sunday. Don
Bosco had remarked to Father Cafasso that to encourage the boys
to attend the Sunday gatherings little gifts were needed, but means
were not available. Father Cafasso answered promptly: “Don’t
worry; I ’ll take care of that.” In fact, from time to time he and
Father Guala supplied him with prizes, such as pamphlets, books,
medals and crucifixes. Sometimes they gave him cloth material for
the most needy boys, whom they also provided with food for weeks
until they could earn their own living. Frequently after catechism
class, Father Cafasso would distribute groceries to all the boys in
the Convitto’s refectory. He also rewarded the more assiduous with
jackets, waistcoats, shoes, sabots, shirts and other articles of cloth
ing, as needed. He even gave Don Bosco money for lottery prizes.
Not accustomed to handling money, especially in larger de
nominations, Don Bosco was not yet very familiar with its value.
Certainly it never dawned on him that in his lifetime he would have
to handle enormous sums of domestic and foreign currency in every
denomination. One day somebody gave him a gold coin. Believing
that it was worth 20 lire, he entered a store and purchased a
marengo’s2 worth of merchandise. When he paid for it, the store
keeper quietly handed him back nine lire. “Why so much change?”
inquired Don Bosco. “Wasn’t that a marengo I gave you?”
“No,” replied the storekeeper, “it was a coin worth 28 Vi lire.”
On those occasions when all the boys received the sacraments in
a body, Father Guala and Father Cafasso would visit them and
regale them with stories, for which the boys were most eager. When
ever Don Bosco was obliged to absent himself, they would have
one of the Convitto students substitute for him and they themselves
would conduct the catechism lesson.
Helpful and kind as these two priests always were, Don Bosco
still was the soul of the oratory, the incomparable friend and most
tender father of these boys. He had an innate disposition for han
dling abandoned boys. His amiable manner in dealing with them
was the exact opposite of the severity then in vogue. He gave of
a The marengo was a gold coin used in Italy up to the 19th century and ap
proximately equivalent to the contemporary American dollar. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
his time to his boys, not only on Sundays and holy days, but even
on weekdays. He would sacrifice for them the time reserved for a
daily walk, or some other period with the rector’s approval. He
went everywhere— into the public squares, through the streets and
even into the workshops— to invite the youthful workers to the
oratory. On Sundays, these boys, left all to themselves, were wont
to fritter away their meager wages on amusements and sweets. Don
Bosco knew from experience that this could become the source of
much evil and cause even the good to stray and become dangerous
to others. He particularly sought youngsters who, coming from
afar, did not know what church to go to and had no friends. When
ever he found out that one of his boys was unemployed or was
working under a harsh master, he quickly set about finding either
a different occupation for him or a better employer. Not content
with this, he went about almost daily to visit them in stores, fac
tories or at construction sites. He always had a kind word, a ques
tion, a sign of affection or a small gift for them, leaving them all
filled with unutterable joy. “A t last there’s someone who cares for
us!” the boys exclaimed.
Their employers also welcomed the good priest’s visits. They
were happy to give work to apprentices who were attended to in
a fatherly manner on Sundays and weekdays, and whose religious
training made them ever more punctual and faithful in their work.
The boys, on their part, grew to love Don Bosco so much that a
mere meeting with him was always an occasion for joy, and they
hailed him with enthusiastic salutations.
One day, near City Hall, Don Bosco met one of them. The boy
had been shopping, and, besides other provisions, he was holding a
jar filled with vinegar and a bottle of olive oil. At the sight of Don
Bosco the young boy jumped with joy and called out: “Viva Don
Bosco" [Long live Don Bosco].
Laughing, Don Bosco asked: “Can you do what I am doing?”
and clapped his hands.
Overcome with joy, the boy put the bottle under his arm and
clapped his hands, as again he shouted: “Viva Don Bosco.” N at
urally, as he did so, both jar and bottle fell to the ground in pieces.
Stunned, he began to whimper that his mother would beat him
when he got home.
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“Don’t worry,” Don Bosco said to him. “We’ll do something about
this right away. Come with me.” And he took him, still crying, into
a store, told the proprietress the story, and asked her to replace the
lost oil and vinegar.
“Gladly,” the lady said: “and who are you, Father?”
“I am Don Bosco,” he replied.
The lady filled the order and gave it to the boy. When Don Bosco
asked her how much he owed, she replied, “Twenty-two soldi, but
it’s taken care of.”
No less attached to him were the boys he had trained to teach
catechism. Since they were attending school, he would show his
appreciation for their help by coaching them in their subjects, ex
plaining the more difficult passages of the Latin authors, and
correcting their assignments to help them understand their mistakes.
Like the young laborers, they hurried to spend their little leisure
time with him also during the week. More than once, they brought
along members of their families, and thus Don Bosco’s beneficent
influence extended far beyond the walls of the Convitto.
It so happened that a family, the Vernianos, through their son,
Emil, became acquainted with Don Bosco. The father, the son, or
the daughters, accompanied by their mother, would call on him on
Thursdays3 at the Convitto. There were eight children in the family,
and all were very eager to see Don Bosco. He, however, was rather
uneasy on account of the girls’ somewhat scanty dress. Two of the
girls, barely ten and twelve respectively, could be excused, but not
so their elder sisters who were past eighteen. Since they were simply
following the fashion of the day, and neither they nor their parents
saw anything wrong in it, Don Bosco chose to wait for the right
moment, rather than give advice that might savor of reproach. One
day the whole family came to visit him. As he spoke, one of the
smaller girls stood before him, mouth open, listening.
Suddenly Don Bosco turned to her and said, “I’d like to ask you
something.”
“Oh, please do,” she replied joyfully.
“Tell me, don’t you care for your arms?”
“Of course I do,” answered the little girl.
“I’m afraid you don’t.”
8Thursdays were visiting days. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
“Quite the contrary,” interjected the mother, “If only you knew
how often I have to scold her for being so vain. She is forever
washing them, and she perfumes them besides.”
“And yet,” Don Bosco continued, addressing the little girl, “I
still say that you don’t care for them.”
“But why? How could that be?”
“I hope and pray that when you die you’ll go to heaven. But
I’m sure these arms of yours will be cast into the fire to burn.
This is what I mean when I tell you that you don’t care for them.”
“But I’ve done nothing wrong. I don’t want to go to hell!”
“Well, it might not be that bad, but it will be purgatory, to say
the least, and who knows for how long!”
“Oh, then that’s for me, too,” one of the older girls exclaimed,
blushing; “my neck is all uncovered!”
“Well, the flames will leap up and encircle it.”
“I get the point,” the mother said. “It’s my duty to correct all
this. Thank you, Father, for your warning.”
Prudence and modesty shine forth in this admonition. Don Bosco
was still the same, but now, as a priest, he did not shy from con
versing with girls and women.4 St. Paul wrote: “I became all things
to all men, that I might save all.” (1 Cor. 9,22) Consequently
Don Bosco will also consider girls the object of his priestly concern,
for they too are God’s children, redeemed by the blood of Jesus
Christ. However, we shall always admire his extreme reserve, both
in manner and speech, in dealing with them.
Don Bosco’s contacts were not limited to the families of the boys
attending the oratory; they began to include prominent people, as
well as priests, both secular and regular. Even with them Don Bosco
had the courage to speak his mind in the manner and at the time
he deemed opportune.
Among his visitors at the Convitto were several priests of an
illustrious religious order. One of them frequently had something to
say about a learned and saintly priest, a friend of Don Bosco.
Counselled to enter that particular order, this friend had been in
vited to take a kind of entrance examination, but having failed to
make the grade, was not admitted to the novitiate. This led the
visitor to speak of this other priest as ignorant and lacking in judg-
4See Vol. I, pp. 79, 149, 269, 359. [Editor]
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ment and to brand him as such whenever he mentioned him to
Don Bosco. He also spoke of other priests in the same uncompli
mentary vein. On a number of occasions Don Bosco remained
silent, but at last he was unable to endure the shallowness of the
criticism any longer and somewhat indignantly retorted: “Members
of your own order invited him to take the examination; it is to be
assumed that in their opinion he had the necessary qualifications.
That the results indicated otherwise is no credit to their discern
ment.” Mortified, the critic was struck speechless and never again
brought up the subject.
When narrating these and similar incidents, Don Bosco made no
secret of the painful impression he received when hearing such
censorious remarks. He exhorted his listeners never to speak evil of
anyone, least of all members of the clergy, whether secular or
regular. He considered this totally incompatible with charity, and
responsible for a very bad impression left on persons endowed with
at least a minimum of good judgment.
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CHAPTER 10
Prison Apostolate
JZ mLT the Convitto, as previously in high school and at the
seminary in Chieri, Don Bosco retained that delightful sense of
humor which made him the life of any conversation in which he
took part. He was always ready with something new to keep his
fellow students amused, all the while maintaining a calm and
smiling countenance in the midst of jokes and pranks, avoiding any
impropriety or immoderate outburst of laughter. We shall now
relate a little incident which will further demonstrate how closely
piety and apostolic zeal can go hand in hand with gaiety. Even the
grave, stern Father Guala and Father Cafasso, enjoyed these de
lightful hours of recreation.
At the Convitto there was a certain Father C., of a jovial and
somewhat odd disposition, who used to keep everyone in high
spirits, occasionally at his own expense. From a Jew he had pur
chased an overcoat which was a classic in age and style, and which,
for its antiquity, had become so proverbial among his fellow stu
dents that he no longer dared to wear it. One day Don Bosco
smuggled the overcoat into the study hall. At study time, Father C.
went to his desk and when he sat down, he felt a bulky parcel
beneath him. “What’s this doing here?” he exclaimed, and hurled it
into the middle of the aisle. Then, taking a closer look at it, he
recognized his ancient overcoat. At first he was annoyed. Then,
getting into the spirit of the prank, he picked it up and carried it
out.
Another time Don Bosco played the same practical joke in the
dining room, after which Father C. was rather peeved. He locked
the overcoat in his trunk and shipped it home in great secrecy, with
instructions that it be kept under lock and key. But his instructions
were not followed.
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When carnival time came,1Don Bosco began to do some juggling
as a diversion. One evening, he and Father Fava, a fellow priest,
decided to get another laugh out of Father C.’s notorious garment.
“Well, shall we have a little fun?” Father Fava inquired aloud at
recreation.
“Yes, we can stand some diversion,” answered Father Guala and
Father Cafasso, who were party to the scheme.
“Show us some new trick,” suggested Father Fava.
“What kind?” inquired Don Bosco.
Many suggestions were offered, while Don Bosco listened with a
straight face. He checked the clamor by saying: “Name something,
and I’ll make it appear before you on the table.”
All kinds of ridiculous things were suggested. One wanted a cat,
another a live sparrow, a third some eggs, a fourth a roasted chicken.
Above the tumult rose the voice of Father Fava: “Make Father C.’s
overcoat appear!”
This request was hailed with lively applause, and all the others
were forgotten. Don Bosco tried to excuse himself, saying that it was
impossible, but Father C. immediately shouted: “Yes, go ahead!
I dare you. I left my overcoat at home under lock and key. No
one can get at it.”
Then, accepting the challenge, Don Bosco called for a magic
wand. He then tied a towel around his waist, sang, and muttered
some mysterious words. All laughed until their sides hurt. But Don
Bosco, as though discouraged, declared he could not do it. Pressed
by his audience, he repeated his cabalistic signs, and suddenly ex
claimed: “Silence! The overcoat is now in Constantinople, but I’ll
make it come here.” The laughter grew as Don Bosco requested his
audience to repeat with him some mumbo jumbo.
He then asked that a small table belonging to one of the students
be brought into the room. He opened the drawer and invited all
present to see for themselves that it was empty. He closed it and
opened it again for all to see again that it held nothing. Then
locking it, he handed the key to Father Guala and instructed him
to hold it in full view of all, pointing it toward Don Bosco. “Go on,
go on,” Father C. teased, with a complacent smile on his lips.
l The period of merrymaking extended from the feast of the Epiphany to Ash
Wednesday, and reached its peak on the last three days before Lent. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Don Bosco then assumed an inspired expression and slowly
waved his wand through the air, uttering more gibberish, and
concluding with: ‘I t ’s done!” With that he gave the key to Father C.,
who scarcely resting his eyes upon it, exclaimed, dumbfounded:
“This is the key to my trunk!” He opened the drawer and, lo and
behold, the ancient overcoat was displayed to the gaze of all. The
amazement and amusement of all present was immense. As Father C.
stood gaping, Father Cafasso suggested: “For heaven’s sake, let’s go
out, before we all die of laughter.”
Gladness of heart is the very life of man, and a rich treasure of
sanctity. (Cf. Sir. 30, 22) Still more cherished by Don Bosco were
other recreations passed in the company of Father Cafasso. What
follows was written by Don Bosco himself.
Every day, meals were followed by a period of recreation. This was
the time when Father Cafasso again became a teacher, and his pupils
absorbed lessons of proper deportment in society. Here they learned
how to live in the world without becoming its slaves; how to become
worthy priests, endowed with all the virtues necessary to God’s min
isters for rendering to Caesar what is Caesar’s and to God that which
is God’s. Here also Father Cafasso would describe the conversions he
had witnessed in hospitals, prisons and elsewhere, to the enjoyment and
benefit of the students. Whenever he was absent, his pupils delighted
in recounting many incidents about their beloved teacher. Among the
many episodes at which I was present, I choose one both humorous
and unusual.
Father Cafasso had spent a whole week instructing and encouraging
forty-five notorious criminals in a large cell, in preparation for a feast
of the Virgin Mary. Almost all of them had promised to go to confession
on the eve of the feast day. But when the day arrived, no one had the
courage to be the first one, whether because of human respect, the guile
of the devil or for some other reason.
Father Cafasso renewed his request, briefly recalling the instructions
of the preceding days and reminding them of their promise, but in vain.
What was he to do?
Supernatural love is ingenious, and Father Cafasso found a solution.
Laughingly he approached one of them, the tallest and strongest among
them. Without uttering a word, he grabbed the man’s long, thick beard
in his frail hands. At first the prisoner thought that Father Cafasso was
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jesting, so he only said, with as much courtesy as one might expect from
one of his kind, “Take all of me, but leave me my beard.”
“I ’m not letting go of you until you come to confession.”
“But I’m not coming.”
“Then I won’t let go of you.”
“I don’t want to go to confession.”
“Talk all you want, you’re not going to get away from me. I won’t let
go of you, until you’ve made your confession.”
“I’m not prepared.”
‘Til help you.”
The convict could very easily have shaken off Father Cafasso’s hold,
but either because of respect for him, or better yet, because of God’s
grace, it is a fact that the convict yielded and allowed Father Cafasso
to lead him to a corner of the large cell. The priest sat down on a straw
mattress and prepared him for confession. Surprisingly, in a few mo
ments, the convict was deeply moved, and amid tears and sighs, was
just barely able to finish the recitation of his sins.
Then something wonderful took place. This man who previously had
refused, amid blasphemies, to go to confession, began to tell his fellow
inmates that never in his life had he been as happy as right then. He was
so enthused that he talked them all into making their confession.
Whether one wishes to interpret this incident, one from among many,
as a miracle of God’s grace, or as a miracle of Father Cafasso’s charity,
he cannot but see in it the hand of God.
I have to add that Father Cafasso did not finish hearing the convicts
until late that night, when the gates of the prison had already been
barred and bolted, and he faced the prospect of spending the night with
the inmates. But then came the guards for their inspection, carrying
lanterns at the end of long iron rods, and armed with rifles, pistols and
swords. While they were checking the walls and the pavement for pos
sible escape attempts, they noticed a stranger among the convicts. “Who
goes there?” they shouted, and without waiting for an answer, they sur
rounded Father Cafasso. “What are you doing here?” they asked. “Who
are you?” Father Cafasso tried to speak, but the guards drowned his
voice, shouting, “Stand still; don’t move! Tell us who you are.”
“I am Father Cafasso.”
“Father Cafasso? . . . What? At this hour! Why didn’t you leave
earlier? We can’t get you out of the prison without making a report to
the warden.”
“I don’t mind. Make your report to whom you like. But you had
better think it over, because you should have been here sooner, before
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
nightfall, to check that all visitors had left the prison precincts. That
was your duty and you are at fault!”
They were silent for a moment, and then they begged Father Cafasso
to keep the matter quiet. They not only opened the gates for him, but
to gain his goodwill, they even accompanied him home.
A t that time there were four prisons in Turin: one in The Towers
near Porta Palazzo, a second in Via San Domenico in a building
which later housed the Casa Benefica [House of Charity], a third in
the Correctionel near Holy Martyrs Church, and a fourth in the
basement of the Senate building. Father Cafasso served them all;
but he took particular care of the last one mentioned.
The regulations of the prisons had been rewritten, to conform
to religious principles, by order of Charles Albert in 1839. On
Sundays and holy days there was to be Mass, sermon and one hour
of catechism. Furthermore, chaplains were enjoined to visit the
prisoners every Wednesday and Thursday, and to give them daily
catechetical instruction during Lent.
To help the chaplains prepare the inmates for their Easter duty,
Father Cafasso used to send over some of his students three times a
week. One of the Convitto’s domestics carried a basket with pack
ages of tobacco and cigars for them. At the prison gate, these were
apportioned to the Convitto students to be given as gifts to their
none-too-amiable pupils.
At first Don Bosco was reluctant to undertake such an assign
ment. The damp, unhealthy corridors, the wretched appearance of
the convicts and the thought of finding himself in the midst of men
guilty of horrible crimes, even with blood on their consciences,
upset him. He overcame this aversion by reminding himself what
the Divine Judge would say at the last judgment: “I was in prison
and you came to me.” (M att. 25, 36) So he began teaching cate
chism to the group assigned to him. The beginnings were far from
encouraging. Some laughed, some asked questions which were out
of order, some chatted in an undertone, others yawned noisily.
Don Bosco was undaunted by this lack of cooperation and treated
all with the utmost patience, charity and meekness. His informal
way of speaking, warm cordiality, and lively manner of teaching
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won the affection of these unfortunate men, so much so that they
soon began to look forward to his visits. By constant word and
endeavor, he succeeded in winning the confidence of many, and in
leading them back to a Christian life. Having learned from Father
Cafasso, Don Bosco was successful even in his first visits, in arousing
their trust in God’s mercy, as many witnesses later attested.
But it was the plight of poor adolescents that pained Don Bosco’s
sensitive heart. Society had judged them as dangerous individuals
and, without knowing what else to do, had put them behind bars
with hardened criminals. They were paying the penalty for offenses
that were beyond their age. He noticed that the number of these
unfortunate boys was increasing every day. Many, after serving a
term, returned in a few days, guilty of new offenses. To his dismay
he observed that this often happened even to many who, because of
the horror and the suffering endured there, had left fully resolved
to lead a better life. Furthermore, in prison many learned more
subtle ways to commit crime, and when discharged, were worse
than when they had entered.
And yet, among them were not a few who were fundamentally
good, and capable of bringing happiness to their families. Unfor
tunately, depressed and embittered by harsh treatment and bad food
(prison conditions were much worse than today), they had become
inwardly rebellious. Surly and bitter, they yielded only to force.
Don Bosco would approach them, with words of kindness, faith,
and cheerfulness. He roused them out of their gloom with interest
ing tales; he soothed their fierce disposition; he put in a good word
for them with their guards. By his devoted and amiable zeal, he
gained sway over them and exercised an irresistible fascination. It
was a case of mutual attraction. “Little by little,” he wrote, “I in
stilled in them self respect, and made them understand the reason
ableness of earning one’s daily bread by honest toil and not by
thievery. No sooner had I made some religious and moral principle
clear to them than their hearts filled with an inexplicable joy that
prompted them to mend their ways. In fact, not a few reformed
while still in prison, and others, after their release, so conducted
themselves as not to return there again.”
After his catechism lessons, Don Bosco would emerge from these
grim walls deeply moved and with an ever stronger resolve to dedi-
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
cate himself entirely, at whatever cost, to alleviating the pains and
sufferings of poor and abandoned youths. Whenever one of these
young unfortunates was released from prison, Don Bosco found
ways and means of helping him. If the lad lived far from the oratory
and Don Bosco deemed it imprudent to receive him among his other
pupils, he would entrust him to the care of some charitable and
responsible layman, who would care for him and see that the youth
attended Mass on Sunday and holy days. Moreover, Don Bosco
never failed to inquire about their conduct, visit them, encourage
and assist them. Already at that time, he fully understood how diffi
cult it would be to rehabilitate some of them after years of lawless
ness. He realized that the sole means of protecting them from evil
was to shelter them in some institution, where they could be given
a religious education away from the dangers they would not be able
to overcome by themselves. But how could that be done?
In his visits to the convicts, Don Bosco learned many precious
lessons for the successful education of the young. He grew more
and more convinced that it was essential to treat these unfortunates,
as well as all young people, with great charity if any good result
was to be obtained. He was later to insist upon this point with all
his co-workers, assuring them that even a rough and rebellious boy
easily yields to amendment when he finds himself treated with
loving kindness. He understood ever more clearly the causes that
led so many unfortunate youtns to those unhappy places of deten
tion. With tears in his eyes he would confide to his boys what many
of the convicts, especially the younger ones, had told him: namely
that they had been led astray by bad companions, or by their
parents’ neglect, particularly of their religious training. He would
illustrate his statements with moving episodes that had taken place
during his priestly ministry in the prisons. This explains why he
always stressed the importance of avoiding bad companions, and
the necessity of instructing the young in their religion. He also in
sisted that parents give good example to their children to keep them
on the path of salvation.
Lent was now drawing to a close and the catechists redoubled
their efforts to prepare the convicts for their Easter duty. Father
Cafasso and several other priests attended to the confessions. That
year, Easter fell on March 29th. After Mass and the general Holy
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Communion, Father Cafasso came, as was his custom, to con
gratulate the prisoners. As soon as the gates were opened there was
a veritable ovation. “Long live Father Cafasso!” they shouted on
all sides. “Long live our benefactor! Long live our father!” When
the uproar subsided, he made them line up and, with a smile on his
lips, he distributed to each two rolls of fine white bread, which was
cake to them, and some fruit.
These gifts he would give four times a year on the greater religious
feast days. A t such times he would ask them to say a Hail Mary
for him that he too could save his soul. He would close the joyous
occasion by amusing them with some humorous tale and several
jokes which they greatly enjoyed. Many of the prisoners were wont
to beg him for a little tobacco, shirts, underwear, trousers, a little
money, etc., and Father Cafasso satisfied these requests immediately
or the day following. On Mondays, Wednesdays and Fridays, he
visited the prison in the dungeons of the Senate building where he
distributed alms (never less than two lire each) and, through the
warden, provided soup and other comforts for sick inmates. Some
times he left small sums of money for their families. He continued
this work until laws were passed forbidding it. Furthermore, this
saintly priest obtained from Charles Albert a pardon for many of
these hapless inmates.
In this holy apostolate and heroic work of mercy Father Cafasso
chose Don Bosco as his companion. He also entrusted him with
special catechism classes several times during the course of the year,
as Father [Michael] Rua, Father [John] Bonetti, [Brother Peter]
Enria and many other former pupils at the Oratory have told us.
Thus was Don Bosco trained to perform the most noble tasks of
the priestly ministry, tasks which filled his heart with joy.
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CHAPTER 11
Devotion to the Blessed Virgin
FEW months after Don Bosco’s admission to the
Convitto Ecclesiastico, Father Cinzano, the pastor of Castelnuovo,
met Father Cafasso and asked him whether he had noted anything
unusual about Don Bosco’s preaching. Father Cafasso replied that
he knew Don Bosco to be an excellent priest, but, as yet, had had
no opportunity to evaluate him as a preacher. Father Cinzano then
said to him, “Have him preach a Lenten sermon or a novena on
very short notice, and you will find out.” It just happened that a
priest was needed to preach a novena at the Ospizio di Carita
[Charity Hospice], and Father Cafasso, on the very eve of the
novena, asked Don Bosco to undertake the task. He obliged.
When the two priests met again, Father Cinzano asked Father
Cafasso, “Well, did you try Don Bosco? Did I exaggerate his talents
for preaching?”
Father Cafasso answered, “Yes, I did try him out without pre
vious notice; I asked him to preach a novena at the Ospizio di
Carita. I have just come back from listening to his sermon. I asked
him if he still had enough subject matter to continue the novena,
and he said yes.”
And so Don Bosco went on with his novena sermons to the great
amazement of Father Cafasso and all the other priests who knew
that all those sermons had been improvised, since he had been
cornered into accepting that task at short notice. This is what
Father Cinzano narrated to us. The special grace that Don Bosco
had asked of Our Lord, namely, that wherever he might preach,
his word might be efficacious, had been abundantly granted to him.
Against the day when he might need them, Don Bosco had writ
ten a number of sermons on the Blessed Virgin and the Saints, but
not, as yet, on doctrinal or moral subjects. Therefore, not to be
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taken unprepared, and to have his words carry greater spiritual
benefit, he began that year, 1842, to prepare a series of such
sermons. We have the following manuscripts, jealously preserved,
with the date on which they were finished:
Introduction to the Spiritual Retreat (April 2, 1842)
Mortal Sin (April 17, 1842)
The Death of a Sinner (July 1, 1842)
Death, the End of Time and the Beginning of Eternity (July 17,
1842)
The Mercy of God (July 20, 1842)
The Two Banners (July 23, 1842)
Institution of the Holy Eucharist (August 12, 1842)
On Frequent Communion (August 22, 1842)
Many of his other sermons are extant, but their date is uncertain.
We do, however, have one more written in 1842. It is on the
Visitation of the Blessed Virgin [to St. Elizabeth]: a marginal note
reads June 9, 1842, Retreat for Orphan Girls.
Since we mentioned the Blessed Virgin, we should add that
preaching on Our Lady was one of Don Bosco’s greatest delights.
We ourselves heard this introduction of a sermon on the holy
rosary: “If it were granted to me this day to contemplate heavenly
things and appear before the Blessed Virgin’s throne, how I would
love to describe to you, my brethren, Her immaculate holiness, Her
beauty, Her great merits and mercy, Her dignity as the Mother of
God. . . . Unfortunately I am as yet only a pilgrim, far away
from my heavenly home and our beloved Mother. . . . Yet our
faith comes to our aid, and full of this faith I shall speak of Mary,
who is all compassion, all benignity toward us. . . Such words
on his lips captivated his audience, and made all hearts throb with
tender devotion for our heavenly Queen.
He would talk about Her not only in the pulpit but throughout
the entire day. With a heart full of love for the Queen of heaven
and earth, and a mind overflowing with an inexhaustible store of
themes exalting Mary’s power, glory and maternal goodness, he
never failed in his resolution to recount each day some episode,
grace, or miracle performed through Her most powerful interces
sion. All the more so, because during the 19th century, Her miracles
and various apparitions made people aware of Her protection of the
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Church and the faithful. He was never without listeners, for either
they came to him or he sought them out, so as to be able to carry
out his resolution.
He dearly loved the Immaculate Conception in which he firmly
believed, although the Church was yet to proclaim it a dogma of
faith. He secured and distributed a great number of medals, called
miraculous, so that the faithful could wear them. One side of the
medal portrays Mary standing on a globe, crushing the serpent
beneath Her feet. From Her outstretched hands, rays of light de
scend upon the earth as symbols of graces and blessings. An
inscription around Her image reads: “Mary, conceived without sin,
pray for us who have recourse to Thee.” On the reverse, there is
the letter “M ” in the center, with a cross above; the lower half has
two hearts, the heart of Jesus, encircled by a crown of thorns, and
the heart of Mary, pierced by a sword. Twelve stars crown the whole
design. This medal, a symbol of divine protection and a means of
making known Our Lady’s newest title, had been a gift from
heaven.
During the night of July 18, 1830, Catherine Laboure, a Sister
of Charity of St. Vincent de Paul, was sleeping in one of the novi
tiate dormitories in Paris. As the clock struck half past eleven, the
novice heard her name called three times: “Sister Laboure!” She
woke up, and drew back the curtain around her bed on the side
from which she heard the voice. To her amazement she saw a Child
four or five years old, clothed in linen of purest white; rays of light
emanated from His blonde hair and His whole person, and illumi
nated the surrounding area.
With a sweet and melodious voice He beckoned: “Come, come
into the chapel. The Blessed Virgin awaits you.”
Ecstatic, but hesitant, the novice thought: “Arise? Leave the
dormitory? Surely someone will see me.”
The lovely Child answered her unspoken thoughts. “Do not be
afraid. It is half past eleven and all are asleep. I shall escort you.”
A t these words, Sister Laboure dressed hurriedly and followed
the Child, who, aglow with light, walked at her left. The lamps
along the corridors lit up as He passed. The young novice’s wonder
and amazement grew when she reached the chapel door, always
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Devotion to the Blessed Virgin
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firmly locked at this hour. It opened wide at the light touch of her
Guide’s finger. The chapel was ablaze with lights as it had been for
the Christmas midnight Mass. She walked to the altar rail and knelt
down; the Child entered the sanctuary and remained standing on
her left. Those minutes of waiting seemed endless to Sister
Catherine.
Finally, when it was almost midnight, her heavenly Guide ex
claimed: “Here is the Blessed Virgin, behold Her.”
The novice distinctly heard a very slight rustle, as of the folds of
a silken robe, coming from the right side of the chapel. A Lady
of incomparable beauty, clothed in a creamy white garment and a
sky blue veil, came and sat in the sanctuary on the altar’s left.
Sister Laboure, perplexed, and swayed by interior doubts, knelt
motionless. The Child then firmly and severely reproached her, ask-
ing why the Queen of Heaven could not take on whatever appear
ance She wished, in making Herself visible to a humble creature.
The novice’s doubts vanished. Following her heart’s impulse, she
flung herself at Mary’s feet and familiarly rested her clasped hands
on the Virgin’s knees as she would have done with her own mother.
Indescribable love filled the young novice’s heart. The Blessed
Virgin then told her how she was to bear the afflictions then beset
ting her. Pointing with Her left hand to the foot of the altar, She
directed her to go there to unburden her heart, for from there she
would receive all the consolation she needed.
Then, with tears in Her eyes, and with evident signs of grief,
She predicted detailed events of the new French revolution up to
1871: the many calamities that would befall the world, the insults
that would be directed against Our Lord Jesus Christ, and the
graces, great and small, that would be bestowed on those who im
plored them. After assuring the novice that people of faith would
acknowledge Her visit and God’s protection, Our Lady entrusted
her with the mission of having a medal stamped according to a
design to be given to her in a second apparition. She requested
that it be made known, through ecclesiastical authorities, to the
entire world, promising special graces to those who would wear
such a medal.
After this conversation with the novice, the Blessed Virgin dis
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
appeared. Almost beside herself with sublime sentiments, Catherine
rose to her feet. The heavenly Child said to her: “She is gone.”
Once more walking to her left and emanating rays of light along
the way, He escorted her back to the dormitory and then disap
peared. Sister Catherine was still standing by her bed when the
clock struck two.
The fulfillment of Our Lady’s predictions, the rapid distribution
of millions of miraculous medals throughout the world, the innumer
able miracles and conversions of hardened sinners, and the sanction
of the Holy See confirmed the truth of Mary’s apparition, which, in
a way, was the first proclamation of Her Immaculate Conception.
The report of this event and the wonders that followed it were
spreading throughout the Catholic world, when, in 1842, a new
extraordinary apparition corroborated the first. Don Bosco re
counted it to his boys at the oratory to encourage them in their
filial devotion to Mary. In his first Compendio di Storia Ecclesiastica
[Compendium of Church History] he described this new apparition
as follows:
Alphonse Ratisbon, the scion of one of the wealthiest Jewish families
in Strasbourg, hated the Catholic Church bitterly, mainly because his
brother Theodore had become a Catholic and a priest. On a pleasure
trip to Rome, he made the acquaintance of Baron de Bussieres, a Cath
olic convert from Protestantism. After insisting in vain that Alphonse
open his eyes to the truth, the baron succeeded in having him accept
at least a medal of the Immaculate Conception. Out of curiosity, Al
phonse allowed the baron to hang it around his neck, while [inwardly]
laughing at the baron’s [conversion] attempts. The following day, they
went out for a walk and a visit to a church. Since the baron had some
business at the adjacent monastery, he asked Alphonse to wait for him
in the church for a few minutes. When the baron returned and looked
for him, he found him in the side chapel of the Guardian Angel, on his
knees, motionless and in tears. He shook him gently several times. At
last, as though awakening from a deep sleep, and still overcome by
tears, Alphonse drew out the medal of the Virgin, kissed it tenderly,
pressed it against his breast and exclaimed: “I saw her! I saw her.”
He then asked to see a priest, expressed his earnest desire to be bap
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91
tized, and, in the presence of several others, described what had hap
pened.
“I was alone in the church. Suddenly I began to feel an indescribable
agitation. I looked up and the whole building had disappeared, while
this chapel became brilliantly lighted. Here I saw the Blessed Virgin
standing on the altar as She is portrayed on this medal, in the midst
of all this radiant light, full of grace and majesty. She made a sign with
Her hand that I was to kneel down. I felt an irresistible force draw
me to Her and I seemed to hear Her say to me: “Good, good!” She
did not speak, but I understood Her. For an instant I saw the immaculate
beauty of Her face. Three times I tried to look at Her again, but could
raise my eyes no higher than Her blessed hands, from which streaked
vivid rays of grace. Then She disappeared.”
In these brief moments Alphonse Ratisbon was infused with knowl
edge of Catholic truths of faith. Two weeks later, on January 13, 1842,
he was baptized. He then became a priest and founded the Congregation
of the Ladies of Sion. He lived and died in the odor of sanctity. The
Holy Father ordered a canonical investigation of this event. The find
ings proved that this was a true and outstanding miracle. His conversion
was instantaneous and perfect, as St. Paul’s had been, a greater wonder
than restoring life to the dead.”
While, through these extraordinary happenings, devotion to Mary
Immaculate was spreading ever more in Piedmont, another religious
event was kindling anew the love of Jesus and His Sacred Passion.
On April 21, 1842, on the occasion of the wedding of the Crown
Prince Victor Emmanuel to Marie Adelaide of Lorraine, arch
duchess of Austria, the Holy Shroud was displayed for the venera
tion of the faithful from the balcony of Palazzo Madama,l The
immense square and adjacent streets were crowded with people of
every class and age, who had eagerly come from all parts of Pied
mont to manifest their faith in and veneration of the holy relic, on
which are imprinted the Divine Face and the wounds of the hands,
feet and side of Our Savior. Among those present were Don Bosco
and his boys from the oratory.
xThis palace was built at the close of the 13th century on the Roman east gate
of Turin. The remains o f the gate towers were incorporated in the palace. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Don Bosco had a tender devotion to the sufferings of Our Savior
and of His Mother, and he availed himself of this moving demon
stration to arouse in his boys an implacable hatred of sin as well as
an ardent love for Jesus their Redeemer. This he always did when
ever he had an opportunity to speak of our Lord’s passion and of
the sorrows of His Blessed Mother.
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CHAPTER 12
St. Ignatius Retreat House
O n April 30 [1842], the city of Turin suffered a great
loss in the saintly death of Canon Joseph Benedict Cottolengo,1 a
man raised up by God to bring relief to all sorts of human infirmi
ties and miseries.
A few years earlier this great servant of God had paid a visit to
Charles Albert at the royal palace. As they were conversing near a
window overlooking the square below, the sovereign expressed some
fear regarding the future of the Piccolo. Casa della Divina Provvi-
denza [The Little House of Divine Providence], “Dear Canon,” he
said, “may the good Lord spare you a long time. But have you
given thought to your successor? If you were to die, what would
become of your institute?”
“Oh, Your Majesty,” replied Canon Cottolengo, “do you doubt
Divine Providence? Do you see the changing of the guard at the
gate below? A soldier whispers a word in the ear of his comrade.
He comes to stand at attention with his arquebus on his shoulder,
while the other leaves and, without drawing any attention, the guard
is maintained, and commendably does its duty. So will it be with
my institute. I am a nobody. Whenever Divine Providence wills it,
another will be sent to mount guard and relieve me of my post.”
The day Cottolengo had so often foretold and desired— when he
would terminate his guard duty and go to heaven— had come.
Canon [Louis] Anglesio succeeded him in mounting guard over the
Piccolo Casa, which, even as its holy founder had predicted, he
extended as far as the Dora River.
It is superfluous for us to eulogize a man who soon may be
canonized2 and whose saintliness is known to all. Nevertheless, I
1See footnote on p. 51, [Editor]
*Canon Joseph Benedict Cottolengo was canonized in 1939. H is feast is kept on
April 29. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
must not keep silent about a few words he uttered shortly before
his death. On the third Sunday after Easter, after preaching on the
desire for heaven in the Suffragio Monastery, he took a few steps
to return to the sacristy, turned back and, standing by the altar,
begged the congregation to pray for King Charles Albert and the
entire royal family. Then, like a man who probes the future and,
having grasped its import, prays that it come not to pass, lifting his
arms and eyes to heaven and yielding to profound grief he cried
out, “As long as we have Charles Albert! . . .” and said no more.
What message was the servant of God trying to convey?
At that time Piedmont was one of the most Catholic kingdoms
of the world in its legislation. From time to time, however, the
liberals advanced new and spurious claims of the State against the
Church, which, always a mother, now and then yielded on certain
points of discipline to avoid greater evils.
In view of military conscription, the government had imposed
certain limitations on the acceptance of novices by religious com
munities. But is it not proper that the best fruits of God’s creatures
be offered to Him for His service? Was it not He who chose them
and called them? Did not Pope St. Gregory abrogate, as contrary
to God’s law, the decree of Emperor Maurice, which banned soldiers
from the monastic life?
Though these limitations at first glance did not appear to harm
vocations to any appreciable degree, they did offer civil authorities
a new channel for intrusion into ecclesiastical affairs.
It was therefore decreed by the government, with the consent of
the Holy See, that before accepting novices who were subject to
military conscription, superiors of religious orders should first ob
tain the consent of the ordinary. Young men in their twentieth year
could not be accepted, Every year, bishops were to send to the
Army or Navy Department a list of those who had been admitted
to the novitiates. Superiors were also forbidden to send novices still
subject to conscription out of the country, and were obliged to
report to the bishop the names of those who had left religious life.
Lastly, to win exemption from military service, every novice had
to file an application to enter religious life prior to the drawing of
his conscription number, and was not permitted to leave the country
without first posting the prescribed bond. These directives were
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communicated to the faithful by Archbishop Fransoni in a circular
letter dated July 9, and November 15, 1842; but, with his profound
knowledge of men he detected in this first dash the seeds of other,
far more serious controversies.
It was at this time that Count Camillo [Benso] di Cavour [1810-
1861] founded the Associazione Agraria [Agrarian Association]. Its
avowed purpose was the welfare of both town and country folk.
Ostensibly, it had three moral objectives: the reconstruction of
society with special attention to farmers; the promotion of great
undertakings by merging forces; the fostering of fraternal ties be
tween cities and provinces through congresses. The secret political
objective was the education of citizens in public discussion, a pre
liminary experiment for a parliamentary system of government.3
The association soon numbered 4,000 members, with Charles Al
bert at the head of the list. The association had its own library, an
official publication and its own public and private meetings. The
king appointed the Marquis Caesar Alfieri di Sostegno as its presi
dent. This nobleman, a veteran conspirator of the 1821 uprising,4
would [in due time] moderate the intemperate demands of an
[immature] democracy.
A start was also being made by outstanding writers in compiling
and publishing a popular encyclopedia. While encouraging scientific
and literary progress, this publication was to kindle and keep alive
in Piedmont that patriotic spirit which gradually was to spread to
all the provinces of Italy.5
The revolutionary ferment veiled under these activities gave
reason for a premonition of evil. We believe that when Canon
Cottolengo uttered the aforementioned words, he foresaw all those
events that suddenly took place a few years later.
A more intimate grief saddened Don Bosco’s heart the following
month: the death of his fellow seminarian Joseph Burzio, a saintly
youth. In the seminary, when Burzio almost became victim of a
3Cavour’s life purpose was to free Italy o f foreign domination and introduce
a parliamentary government based on the liberal English pattern. Italy at this
time was in the grip of reactionary governments, while Charles Albert continued
to waver between conservatism and liberalism. [Editor]
*See above Chapter I. [Editor]
*Predari [Francesco], / Primi Vagiti della Liberia in Piemonte, Milan, [Vallardi],
1861, p. 27f.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
vicious slander, Don Bosco had taken up his defense and with
perception and consummate prudence had unmasked the intrigue
and vindicated his innocent friend. Burzio, now twenty, a novice
with the Oblates of Mary, and still on intimate terms with Don
Bosco, had been brought from Pinerolo to Turin, for better treat
ment of his illness, only to die there in the monastery of La
Consolata on May 20th, as he had foretold. His body was buried
in the crypt of the church, under Our Lady’s altar, among the
tombs of other members of his order.
In the meantime, Don Bosco’s first year at the Convitto Ecclesi-
astico was drawing to a close. By regulation, he was to make a
spiritual retreat at St. Ignatius [Retreat House] above Lanzo.
An isolated alpine peak, known as Bastia, rises some 2,B00 feet
above sea level to the north of Lanzo. For the most part the
mountain is rocky and barren, but here and there it is shaded by
firs, chestnuts and larches. In the sixteenth (sic)6century, the people
of this area built a chapel to St. Ignatius Loyola on this mountain
top. This was in fulfillment of a vow made when the saint appeared
to them amid wondrous splendor, melodious song and harmony.
Soon pilgrimages arrived from all over Piedmont, mainly on the eve
of the first Sunday in August, when the saint’s feast was celebrated.
In 1677, the chapel was entrusted to the Jesuit Fathers, who
built the existing church and an adjacent sixteen-room building. In
1774 the Jesuits had to leave.7
About 1804, Father Guala and a few companions began to go
to that solitude for a brief spiritual retreat. This became an annual
practice and the number of priests [attending] so increased that they
had to lodge two in each room. A retreat for laymen, held in
September, 1808, drew thirty-two persons. Then, in 1814, Msgr.
Della Torre appointed Father Guala rector of this shrine, neglected
for so many years, and designated it as a place for spiritual retreats.
From then on, three separate retreats were held each year: for
priests, for lay people, and for the Opera Pia di S. Paolo [St. Paul’s
Institute] which provided financial assistance.
Father Guala was greatly devoted to this work and remained
*St. Ignatius Loyola died in 1556. [Editor}
7The Society o f Jesus was formally suppressed on July 21, 1773, by the bull
Dominus ac Redemptor. It was reconstituted by Pope Pius V II in 1814. [Editor]
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rector until his death. Up to 1847 he himself, with rare exceptions,
conducted the meditations, while assigning the instructions to the
best preachers among the secular and regular clergy. Outstanding
among them were Father Durando, a Vincentian; Canon Rebau-
dengo; Father Compaire and Father Cagnoli, both pastors; and the
Jesuits, Father Bresciani, Father Menini, Father Mellia, and Father
Lolli. God alone knows how many souls left the retreat house re
plenished with holy fervor, and how many sinners found refuge
under the wings of His mercy.
During the last lectures of the school year at the Convitto Ecclesi-
astico, Father Cafasso would warmly exhort his student priests to
participate in that spiritual retreat, and he skillfully suggested to
them how to derive the greatest benefit from it.
Don Bosco could not but avail himself of this opportunity. He
later wrote [in his memoirs]:
In my first year at the Convitto, 1841-42, Father Cafasso invited me
to join him in making the spiritual retreat for diocesan priests at St.
Ignatius Shrine above Lanzo.
His departure for Lanzo was always an event. Once the day was
known, coachmen vied with one another for the privilege of driving
him in their carriage. Later, on the road up the mountain, a crowd of
poor people would press around him begging for alms, which he dis
tributed to each with appropriate words. “Endure your poverty with
patience,” he would say to one. “Be devoted to the Blessed Virgin and
go to confession,” he advised another. “Obey your parents,” he enjoined
a third.
In those days one could reach the top of the mountain by a wide
but very steep path. This was the first time that Don Bosco was
able to visit this beautiful shrine. In the center rises the peak on
which St. Ignatius and his companion— now represented by statues
— had miraculously appeared. The old monastery had been restored
and enlarged by Father Guala to accommodate eighty retreatants,
for whom he provided every reasonable convenience.
The regulations were so drawn up that the retreat proceeded
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
with maximum order and exactness, thanks to the foresight and
great care taken in necessary preparations and in assigning the
various administrative and menial duties. The spiritual retreats at
St. Ignatius became famous throughout Piedmont and the norm and
model after which similar retreats were organized or restored in all
the dioceses.
The retreat began on June 7, 1842. Father Menini, S.J., preached
the instructions, and Father Guala the meditations. This we know
from a manuscript of Don Bosco, still extant, with outlines of the
matter treated by the preachers.
For Don Bosco the most efficacious sermon was the deportment
of Father Cafasso, himself a retreatant. His saintly fellow townsman
had never missed these retreats, even when he was not the preacher.
He was an example to all by his constant recollection, punctuality
at all exercises, [and piety in] serving several Masses every morning
as an ordinary altar boy. Don Bosco faithfully imitated everything
he did, as many eye-witnesses, Father Giacomelli among them, later
attested.
The retreat over, Don Bosco returned to his [festive] oratory at
Turin. But, after a few months, Father Cafasso, noticing that Don
Bosco was run-down, sent him home to benefit from the pure air
of his native village. He himself, with Father Guala or some other
priest, looked after the oratory boys. Don Bosco’s weakened condi
tion and the availability of public conveyance should have prevailed
on him not to make the journey on foot. However, his love of
evangelical poverty brushed aside all these considerations.
His few days at Castelnuovo were spent at the service of his fellow
villagers. He taught catechism to the boys at Becchi, Morialdo and
Castelnuovo, and prepared the material for his Storia Sacra ed
Ecclesiastica [Bible and Church History] and several booklets
adapted to the understanding of the young. These booklets subse
quently did much good.
Don Bosco had a deep appreciation of the God-given gift of time,
and therefore he employed it well to the benefit of others and him
self without losing a single minute.8
8A scriptural reference (Sir. 14, 14) closing this chapter has been omitted be
cause it is no longer apropos in the new Confraternity version. [Editor]
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CHAPTER 13
Don Bosco’s First Choirboys
J-U lT the beginning of the scholastic year 1842-43, two
consoling religious events, one particular in character, and the other
general, gladdened everyone at the Convitto Ecclesiastico. On
September 25, 1842, Pope Gregory XVI issued a rescript granting
a plenary indulgence to the students and faculty on the feast days
of the Convitto3s patron saints and on that of St. Alphonsus Liguori,
as an encouragement to invoke and emulate these great saints. It
could be gained under the usual conditions: confession, Holy
Communion, and a visit to a designated church.
The second event was the proclamation of a Jubilee, by which
the Pope requested public prayers of all the faithful for the cessation
of the bitter strife in Catholic Spain between Don Carlos’ conserva
tives and Queen Isabella’s liberals. The latter had disbanded reli
gious orders, impoverished the clergy, imprisoned and exiled
bishops, closed the apostolic nunciature and now proposed to pass
a law which openly leaned towards a schism and the subordination
of the Church to the State.
Charles Albert had supported the Carlists and was offering them
assistance and protection. He refused formal recognition of Queen
Isabella, broke off all trade with Spain, and offered refuge in
Piedmont to the bishops of Cuba and of Leon. The latter retired
to the hermitage of Lanzo where he remained until his death. Later
Don Carlos himself sought refuge and was granted asylum at Genoa.
The Jubilee was announced to the faithful of the archdiocese of
Turin by Archbishop Fransoni, who, in a pastoral letter dated
October 31, 1842, set the period for gaining the indulgences as
November 27 to December 11.
While in all the parishes the faithful were beginning to carry out
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the required devotional practices, Don Bosco received the following
letter from the archbishop.
To the Rev. John Bosco
Convitto di S. Francesco
[Torino]
Dear Reverend Father:
Turin, November 30,1842
I am in receipt of a letter from [Father Joseph Comollo], pastor at
Cinzano. He is in very poor health at present and requests me to permit
Your Reverence to assist him next Sunday. While I am willing to grant
this permission, I note that it would be necessary for you to obtain the
required faculties for confessions. If you are prepared to take the ex
amination, please acquaint Father Guala with the contents of this letter.
I hereby authorize him together with Father Cafasso to give the afore
mentioned examination.
Please acknowledge receipt of this letter. With profound esteem I am,
Your devoted servant,
Louis Fransoni, Archbishop
In making such a proposal, the archbishop, no doubt, was fully
apprised of Don Bosco’s charity, zeal and solicitude for the welfare
of souls, especially the young, as also of his prudence, and knowl
edge of moral theology.
Father Guala and Father Cafasso proceeded with the examina
tion and authorized him to hear confessions. It was a temporary
permission, which did not remove the obligation of reporting for a
final examination, usually held at the end of the second year. Never
theless, it was an extraordinary exception to the rule as Father
[John] Giacomelli and Father [John] Bonetti later attested.
The venerable uncle of [Louis] Comollo1 joyfully welcomed Don
Bosco, who preached daily for a whole week, explaining indulgences
and the means of gaining them. He also heard confessions, and
people flocked to him also from the neighboring villages.
l See Vol. I. p. 250ff, 319. [Editor]
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Don Bosco personally had great faith in indulgences and strove
to gain as many as possible, fervently exhorting others, at every
opportunity, to do likewise. To spur all to a fuller appreciation and
have them draw from this spiritual treasury based on the infinite
merits of Jesus Christ and the merits of the Blessed Virgin and the
Saints, he often explained their great benefits in his sermons. De
ploring the prejudice of those who exaggerated the difficulties in
gaining indulgences, he used to say: “With His grace, our Divine
Savior has placed within easy reach of us whatever contributes to
our sanctification and the salvation of souls.” Later on, he himself
would request and obtain many indulgences from the Holy See for
his Society’s houses and for all the faithful; works of mercy and
acts of devotion were among the required conditions.
Since he was now authorized to hear confessions, Don Bosco, on
his return to Turin, was in a position to be of greater spiritual
assistance to his oratory boys. In this connection, toward the end
of IB42, he penned the following resolutions in a note book of his:
Breviary and Confession: I shall strive to recite my breviary with
devotion, preferably in church by way of a visit to the Blessed Sacrament.
I shall go to confession every week and shall endeavor to put into
practice the resolutions I shall make each time.
Whenever I am requested to hear confessions, if the matter is urgent,
I shall even interrupt the breviary and shorten my preparation for or
thanksgiving after Mass in order to perform this duty of the sacred
ministry.
Meanwhile Don Bosco used every means to make the Sunday
oratory gatherings as pleasant as possible. He managed to play the
piano and organ fairly well and had thoroughly studied the best
methods of instrumental and vocal music. He was gifted with a
voice whose melodious range extended to high C of the second
octave.
As Christmas approached, he wrote a little carol in honor of the
Divine Infant. He jotted it down standing at the window-sill of a
little apse in St. Francis Church and then he set it to music. Here
it is:
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Ah! sing in tones of jubilee,
Ah! sing in tones of love.
Ye faithful, our tender Savior
Is born.
Oh, how splendidly shines every star,
The moon is fair and bright
And the veil of the shadows tears.
Oh! seraphic band, whom heaven discloses
Singing in jubilee: peace on earth!
Others respond: glory be in heaven!
Come, come, beloved peace,
To rest within our hearts.
Oh Infant within our midst
We want to keep You here.
Though the music did not adhere to the rules of counterpoint,
it was so moving that it brought tears to one’s eyes. Don Bosco
then set about teaching it to his boys who knew nothing at all
about music or meter. His perseverance overcame all obstacles. At
first, since there was no place at the Convitto for practicing, they
went outdoors. People stopped and stared in astonishment at seeing
a priest surrounded by six or eight boys walking up and down
Doragrossa Street and Milano Square repeating a song in a low
voice. The melody made such an impression that several of those
boys still remembered it in 1866. It was then, after so many years,
that the notes were set down for posterity. The precious manuscript
of the carol was also found and is still extant.
This carol was first sung in 1842 at the Dominican Church, and
subsequently at the Consolata [Our Lady of Consolation Church],
with Don Bosco conducting the choir and playing the organ. The
Turinese, at that time, were unaccustomed to hearing the silver
voices of a boys’ choir and they loved it. Hitherto only deep and
often not so melodious voices had been heard at church functions.
This first success encouraged Don Bosco to set to the same
musical theme new verses he composed for singing during Holy
Communion.
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Ah! let us sing in jubilee
Ah! let us sing in love.
Ye faithful, we are awaited
By our God and Savior.
Oh! what infinite
Goodness He manifests
In giving us Bread
That gives us life,
And great graces
Upon us confers.
Seraphic legions
Whom heaven discloses,
Descend jubilantly
From heaven to earth;
Everywhere they sing
Praises to the Lord.
With a few variations, he again used the same musical theme
for a Tantum Ergo which the boys often sang during the next
twenty years, especially during their occasional long hikes through
the countryside. Thus their limited musical training, used oppor
tunely, brought them both fame and friendliness among the country
people.
Later Don Bosco set to music [the invocation] Lodato sempre sia
il Nome di Gesit e di Maria, e sempre sia lodato il Nome di Gesu
Verbo incarnato [Praised ever be the name of Jesus and Mary, and
the name of Jesus the Word become flesh] which is still sung in
Mary Help of Christians Church at the close of the morning sermon.
Further, he composed a Gloria in excelsis Deo which was sung in
Castelnuovo when he hiked there the first few times with his
oratory boys. This was the first part of an unpretentious Mass he
set to music, and it seemed a marvel in those days. He also com
posed a musical theme for the Magnificat, in which the choir and
the congregation, taking the role of chorus, sang alternately, the
chorus ever repeating the first verse. He did the same for the Litany
of the Blessed Virgin.
In this holy undertaking of catechist and musician Don Bosco
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
soon had an associate in the person of the seminarian Louis Nasi,
of a noble Turinese family. Louis received his degree in theology
in 1842, was ordained a priest in 1844, and subsequently became
spiritual director at the Rifugio Institute and a canon of Corpus
Domini Church. Through Father Cafasso’s endeavors, Canon Nasi
dedicated himself to the ministry of the confessional and of missions.
He was an excellent orator and, like his colleague and intimate
friend, the renowned Canon John Baptist Giordano, he preached
in the principal pulpits of Italy. Eager to dedicate himself to the
care of boys, he was particularly fond of Don Bosco’s oratory, then
in its beginning, and used to frequent it with holy enthusiasm. His
delightful anecdotes and virtuous example won him the boys’ affec
tion. A good poet and musician, he wrote verses which he set to
music, and, proving to be a godsend to Don Bosco, for several
years he played the organ and directed the choir whenever the need
arose.
He so loved Don Bosco that in 1893, out of deference to him,
he yielded to friendly and delicate pressure and consented to have
his sermons printed at the Oratory. To Don Bosco’s mission in
Patagonia2 he donated all the proceeds from the sale of this work.
And so it was that Father Nasi provided the organ accompani
ment for Don Bosco’s young choristers, some of whom were ex
ceptionally gifted. They sang at Mount Carmel in Moncalieri,
at the Consolata, Corpus Domini, and, from time to time, also at
St. Francis of Assisi Church in Turin. The sacristy of this church
then became a music room which saw the beginning of a schola
cantorum which later sang the Masses, Vespers, Tantum Ergos,
and motets of such celebrated composers as Cherubini, Rossini,
Haydn, Palestrina, and others. Very fond of music himself, Don
Bosco later carved over the door of his choir room: N e impedias
musicam. (Cf, Sir. 32, 3)
Among the hymns Don Bosco taugh his boys during the early
days of his [festive] oratory were several in honor of the M other of
God. Maria risuona la valle e il monte [The name of Mary resounds
through valleys and mountains] is perhaps no longer remembered.
Another in honor of Jesus in the Blessed Sacrament begins thus:
8See Vol. XI, p. 129ff. [Editor]
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To the sacred joyous table
Lambs now gather about,
8
In candid pure white vestments
Of innocence draped.
Come sing our hymn of jubilee
To Christ, the Conqueror.
The music and verses of these hymns were not always Don
Bosco’s compositions; occasionally they were the works of writers
and musicians not obscure. Further, several of the songs and hymns
which are still sung in Salesian schools and oratories, had a rather
unusual origin. For instance, one evening Don Bosco heard a group
of workmen walking along to the rhythm of a melodious martial
ditty. Knowing how boys delight in such tunes, he memorized it,
and asked Silvio Pellico,8 (whose spiritual director was Father
G uala), to write a few verses in honor of the Guardian Angel.
Thus came into being the verses and music of the popular Angio-
letto del mio Dio [Little Angel of my God].
Another time, while walking across Milano Square, he saw a
troupe of young performers surrounded by a crowd. They were
singing a worldly but respectable song to the accompaniment of a
guitar and a violin. One youth sang the verses and the others
joined in chorus to sing the refrain. Don Bosco was much taken
by the melody, for it had a lilt which would certainly make it
popular. Taking out pencil and paper, he leaned against the door
post of the Prefecture Building in a corner of the square and set
down the notes. He then searched for a sacred poem which might
fit the catchy tune and found a highly suitable one, Noi siam figli
di Maria [We are Mary’s sons].
8 Silvio Pellico (1789-1854), bom in Piedmont, spent most of his young man
hood in Milan where, in 1820, he joined the Carbonari, Arrested by the Austrians,
who then ruled Lombardy, he was sentenced to 20 years o f hard labor in the
Spielberg at Briinn. In 1830 Pellico was pardoned. Nearly all the rest of his life
was spent in Turin.
Up to his imprisonment Pellico had been a lukewarm Christian, but in the
distress o f prison life, he resolved to love God and his fellowmen. In 1832 he
wrote the story o f his experiences, entitling it Le mie prigioni, the most famous
book in the literature of the Risorgimento, The Christian gentleness of this book
at first disappointed some Italian patriots, but it proved, as Cesare Balbo said,
to be more damaging to Austria than the loss of a battle. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Words cannot describe the joy and enthusiasm these songs gave
the boys and the people who heard them. One day, Don Bosco took
the boys to the Madonna del Pilone [Our Lady of Anchorage],
[on the outskirts of Turin], There they boarded three large boats,
and when they were in midstream on the Po River they intoned a
sacred hymn. People on the river bank stood still, listening; then,
captivated by the melody, they followed the course of the boats,
walking along the shore road. As some trumpet players happened
to be among them, they took up the easy rhythm and improvised
an accompaniment to the boys’ singing, with magic effect.
All the people came out of their houses, so that by the time the
boys landed, about a thousand persons were there to welcome the
young choristers. This was one of the first musical triumphs of
Don Bosco’s choirboys, a prelude to many, many others in all parts
of the world.
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CHAPTER 14
First Growth and Difficulties
the activities just described made the little festive
oratory prosper ever more during 1843. Don Bosco, however, was
rather worried about the limited space available to him and his
boys. The boys were now too many and it was no longer feasible
for them to play, even for a short while, in the square before St.
Francis of Assisi Church. The attendance of the people at Sunday
Mass and other church services was crowded and uninterrupted
because the church was centrally located and many Masses were
said, since most of the students at the Convitto were priests. The
boys therefore were in the people’s way and a source of annoyance.
Nor would the city police tolerate any noisy assembly in the nearby
upper-class residential district, where the streets were very narrow.
For this reason Don Bosco would go out to the square and adjacent
street corners, both to lead the boys to his meetings and later to
dismiss them on their way home. At times, he also grouped them
according to the sections of the city whence they came, and then
sent them off with the advice to go straight home. Often he walked
along with one or two of the groups.
Yet games were indispensable to attract these lively boys to
catechism class; so he often led them beyond the city limits on
pleasant excursions where they could play to their hearts’ content.
His paternal vigilance never slackened either on the way out or on
the way home. This, however, did not always work out well for
either Don Bosco or the boys, so Father Guala, realizing the need
for a permanent playground, granted Don Bosco permission to
gather his boys from time to time in the courtyard adjacent to the
Convitto.
Nor was the room in the rear of the sacristy large enough for
catechism class, since the boys were now eighty in number. Father
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Guala then permitted them to use the sacristy also. But this created
another problem. The boys were now split into two and sometimes
three groups, the last one in the adjacent little apse. Consequently,
Don Bosco could no longer supervise them alone. Father Guala
therefore arranged for other priests at the Convitto to help Don
Bosco by sharing the teaching chores.
But that was not all. As more and more boys came to the oratory,
Don Bosco was obliged to establish two sessions for catechism
classes. This system continued for almost two years. Sometimes,
he would have the slower boys come in the evening during the
week and patiently he would go over the catechism lessons with
them until they could grasp the meaning and memorize the answers.
He never failed to inquire where each one lived and where he
was employed, so that he might visit him from time to time, en
courage him to behave well, and recommend him to the care of his
employer.
On Sundays and holy days the boys received the sacraments.
They were all so fond of Don Bosco and had such confidence in
him, that one and all went to confession to him. It was always an
encouraging sight to see his confessional surrounded by twenty,
thirty, forty, and even fifty boys who waited for hours for their turn
to confide to him the innermost secrets of their hearts. After con
fession he would celebrate Mass and distribute Holy Communion
to a great many of them. Before dismissal, he would give them a
short catechetical instruction. Those who witnessed these scenes
were always greatly impressed by the sight of such religious re
newal.
It redounded to Don Bosco’s credit that he trained so many boys
to receive Holy Communion frequently, when, unfortunately, it
was customary for them to receive almost exclusively during the
Easter Season, after they had become adolescents. Don Bosco
grasped the true significance of the words of Our Lord: ‘‘Let the
little children come to me, and do not hinder them, for of such
is the kingdom of God”; (M ark 10,14), and “I came that they
may have life, and have it more abundantly.” (John 10,10)
The boys could not stay for Benediction in the evening because
it was not feasible, but after the catechism class, Don Bosco would
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First Growth and Difficulties
109
occupy them by teaching them hymns in honor of our Lord and
His Blessed Mother. Bishop Bertagna, at that time a boy, tem
porarily living in Turin, was invited by Don Bosco to take part in
these meetings, and occasionally attended the catechism classes and
the lessons in singing.
These boys were a source of great joy to Don Bosco. He wrote
in his memoirs:
Within a short time I found myself surrounded by boys docile to my
admonitions and intent on their work. Generally I could vouch for
their good conduct on weekdays as well as Sundays. At a simple look
from me, one would return to his parents, from whom he had run away.
Another, who had been an idler and a vagabond, would find work and
stick to it. A third, an ex-convict would become an inspiration to his
companions. A fourth, previously ignorant of religion, would now be
all eagerness to learn more and more about his Faith.
Yet Don Bosco was not entirely satisfied. He felt the need to
have a church just for his boys, large playgrounds, special rooms
for the various classes he planned, porticoes and shelters to protect
them from rain and cold weather.
A t the same time he was disconcerted by the attitude of some
members of the Convitto faculty, who looked askance at such
novelties. Father [John] Giacomelli stated to us that Don Bosco’s
boys were, on the whole, grudgingly tolerated by the community.
Usually, God’s works take root and grow through trials and tribula
tions. These were now beginning to make themselves felt. Life in
common calls for several hours of silence each day; church services
in a much frequented church require tranquillity; both the one and
the other [at the Convitto] seemed to be incompatible with a crowd
of boys not always subdued in their activities.
Don Bosco of course, realized the need of another location, and
even discussed such a need with the rector. But Father Guala,
though accustomed to a quiet life and well-informed about the
complaints lodged against such novelties, appreciated the good work
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
being accomplished and foresaw its development. He therefore en
couraged Don Bosco to continue without paying attention to idle
tongues, and he gave him yet another proof of his protection.
From time to time, on the occasion of some solemn feast day,
Father Guala had provided breakfast or refreshments for the ora
tory boys. Now he decided upon a very special surprise both for
them and for Don Bosco. A t that time, some of the boys were
stonemasons, plasterers and pavers; but most of them were brick
layers. For this reason Father Guala wished that the feast day of
St. Anne, patroness of bricklayers, be kept with great solemnity.
On that morning, therefore, after church services, he invited all
the boys to breakfast with him.
He led them— almost a hundred of them— into the vast lecture
hall. To their pleasant surprise they were served plenty of coffee
and milk, hot chocolate, breakfast rolls, pastry and other sweets,
such as they had never tasted. They felt as though they had been
invited to sit at the king’s table.
“Oh, we solved not a few problems in that lecture hall that day,”
one of the boys recounted years later. “Indeed we did! It was
amazing how we boys, in a few minutes, disposed of all the pastry
and other goodies in front of us. Our companions [who could not
be present] were quite impressed with this celebration when we
told them about it. After that day we would have grown to several
hundred if only there had been enough room to accommodate us.
“No less impressive was our devout attendance at the church
services, and the spiritual benefits we derived from this feast day.
We felt that St. Anne, mother of God’s holy Mother, was smiling
down upon us from heaven and placing us under her protection.
We really needed it, for the daily hazards of young apprentices,
bricklayers especially, were many and serious. From that day on,
no accident befell us.
Thus Father Guala encouraged Don Bosco who, though in poor
health, nevertheless continued his indefatigable labors for souls,
Father Guala who had helped Don Bosco with funds ever since he
had entered the Convitto, remarked of him one day: “If he is able
to pull through, we are really going to see something.”
All that we have recorded here regarding this oratory, we gath
ered from Father [John] Giacomelli, Joseph Buzzetti, Professor
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First Growth and Difficulties
Ill
Gaidano, a Convitto student for several years, and Mr. Bargetto, a
hatter and one of the domestics at the Convitto. He added that
everything Don Bosco had or received from others he made use of
in order to provide his boys with whatever they needed, or to enter
tain them with games and similar activities. For himself, he retained
only the strictly necessary, which was very little indeed.
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C H A P T E R 15
Political and Religious Ferment
J -jLt the end of his second year of pastoral theology Don
Bosco passed the final examination, and on June 10, 1843, he
received faculties for hearing confessions. Shortly afterwards, Father
Cafasso invited Don Bosco to accompany him on a holiday to the
Convitto’s summer house at Rivalba. This was not the first or the
last such invitation joyfully accepted.
During this brief holiday, though free of his ordinary duties,
Father Cafasso did not remain idle. He devoted his whole day to
prayer and the preparation of sermons. Only in the evening did
he permit himself the diversion of a walk in the woods or a little
visit to a rustic shrine of St, John. This solitary haven and the com
pany of such a friend and spiritual guide as Father Cafasso, so
imbued with the love of God, brought to Don Bosco inestimable
spiritual and physical benefits. Father Cafasso also invited Don
Bosco to go with him to St. Ignatius Shrine above Lanzo, which,
in due time, would become a choice field of spiritual labors.
To facilitate access to this shrine, Father Guala had initiated
the construction of a five-mile road up the eastern slope of the
mountain, no mean enterprise. To this he himself had contributed
over 100,000 lire. Don Bosco admired his rector’s enterprising
zeal and was fully acquainted with his many sacrifices and his
solicitude to make this shrine more accessible. It was here that the
Lord spoke more intimately to the soul, and with love prompted
it to follow Him. Willingly, therefore, he accepted Father Cafasso’s
invitation and went there for the priests’ retreat.
A t that time, the laymen’s spiritual retreat needed some en
livening. Mindful of this, Father Cafasso earnestly wished Don
Bosco to attend. To comply with this holy desire and to contribute
to the success of a work so pleasing to God, Don Bosco obliged,
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Political and Religious Ferment
113
and henceforward never failed to take part in it, year after year,
until 1875. For many years he made the journey on foot leaving
Turin at 3:00 a.m. and arriving at St. Ignatius about 10:00 a.m.
Father Cafasso, Father [Felix] Golzio and Father Begliati always
put him in full charge at the shrine and retreat house, but did not
burden him with preaching. However, after Don Bosco had re
ceived faculties to hear confessions, nearly all wanted to make
their confessions to him, and he made himself available. The good
he accomplished is beyond calculation.
As our account unfolds, we shall narrate several anecdotes about
him which occurred there. For the present, let it suffice to say that
during the hours of recreation he kept everyone amused by his
inventiveness. It was at this propitious time that he used to catch
the bigger fish by captivating them with his delightful manner.
After his visit to St. Ignatius, Don Bosco passed the summer in
Turin, where he divided his time between the confessional and his
work for his beloved boys. However, a few weeks before the feast
of the Holy Rosary, he went to Castelnuovo, a practice he faith
fully followed, especially after he was allowed to build a small
chapel at Becchi.
That year, by order of Archbishop Fransoni and with Rome’s
permission, there had been added to the Litany of Loreto the in
vocation: “O Queen, conceived without sin, pray for us.”
While Don Bosco and his revered superiors were intent on
strengthening the moral order, the Court had contrary aspirations.
Charles Albert’s secret as well as his open dealings with the liberals
who were active in Turin, in other parts of Italy, and abroad, were
increasing daily. While Massimo d’Azeglio1 was publishing his
novels of patriotism, Cesare Balbo with his book Le Speranze
d!Italia [Italy’s Hopes] exalted the ideal of Italian unity through a
federation of all the Italian states. Charles Albert was to be the
champion and defender of the [proposed] federation. [In Balbo’s
opinion], this was the only solution possible. As for the pope being
king of the united peninsula, this was out of the question, since it
would interfere with his divine mission. Balbo’s work gave remark
1 Massimo d’Azeglio (1798-1866), born in Turin of a noble family, was an out
standing statesman and patriot of the Risorgimento. He married the daughter of
Alessandro Manzoni. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
able support to Father Vincenzo Gioberti’s ideas as expressed in
his book Del primato morale e civile degli Italiani [On the Moral
and Civil Primacy of the Italians].
These books were to popularize the new aspirations of freedom
and national unity. Indeed, the doctrines of these three Piedmontese
writers influenced the whole of Italy. Of the three, Gioberti’s book
made the greatest impact. The author had so skillfully woven to
gether flattering praise of the Italians, religious reflections, en
comiums of the pope, of the Papacy, and of the Saints, with incite
ments to liberate Italy from foreign domination and restore her to
her former greatness, that he confused countless readers and gained
many among the more informed, including several of the clergy.
The volume made clear that the cause of Italy as an independent
nation rested on a federation of states with the pope at its head,
and that this end could not be achieved without it.2
Gioberti’s tempestuous and patriotic ardor was mere pretense.
A friend of Mazzini, he availed himself of the mantle of religion
and the standard of the Cross to prepare the way for a revolution
and merge all the forces of the enemies of the Church. He planned
to make one move at a time and, to avoid alarm, he seasoned his
doctrines with subtle hypocrisy to render them palatable even to
the faithful and the clergy. [In fact], on August 13, 1843, he wrote
to Mamiani3 that his praise of the pope and the Church was noth
ing more than a cloak with which to cover his other thoughts and
enable him to make them acceptable to all. It was necessary, he
said, to make a show of such praise in order to clear the way for
further progress.4
When, as Father [John] Bonetti told us, Don Bosco went to
Castelnuovo, he noticed Gioberti’s book on Father Cinzano’s desk.
The good pastor had been quite taken in by its magnificent style
and the religious sentiments expressed therein. He had known
8Gioberti was defended by the liberal clergy and attacked by the Jesuits who
feared that making the pope the head of an Italian federation would mark him
with the stamp of nationality and thus cause him to lose his universal character.
[Editor]
“Count Mamiani Della Rovere (1799-1885), a politician and a philosopher,
was Minister o f the Interior under Pius IX (1848), and, later, Minister of Educa
tion under Cavour (1861). [Editor]
*Balan, Storia d’ltalia, Vol. VII, p. 619.
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Gioberti when, as a young university student, the latter used to
gather about himself many lay students and seminarians, inflaming
them with passionate republican theories and liberal philosophical
notions. He had a charming manner, was extremely intelligent and
learned, and although he was puffed up by boundless pride, the
young ecclesiastics had looked to him as the eagle of the subalpine
clergy. Father Cinzano’s natural enthusiasm had led him to admire
the remarkable talents of this court ecclesiastic, who depended on
an annuity from King Charles Albert and, overlooking certain ex-
aggerations of his, he had subscribed to his ideals of independence
and freedom. His enthusiasm soared high, upon reading Gioberti’s
books on these subjects. He was certainly not aware that Gioberti
had written an article for La Giovine Italia [Young Italy ]5 in
which he had labeled Catholicism “the religion of slavery and
barbarity.” 6
When Don Bosco saw Gioberti’s book, he said nothing but he
gave good Father Cinzano one of his characteristic and indefinable
looks, sympathetic yet teasing, vanquishing and embarrassing. Don
Bosco was convinced that the sectaries were now beginning openly
to carry out the secret instructions that their leaders had given them
in 1820.7Annoyed, Father Cinzano asked: “What have you against
it?”
The answer offered no difficulty. Gioberti had been a supporter
of La Giovine Italia, both in theory and practice, not only among
the young, lay or clerical, but even in the army. Apprehended, he
had been imprisoned and then exiled (1834). Seeking asylum at
Brussels, he taught philosophy in a Protestant college. He dressed
as a civilian, did not celebrate Mass or recite the Divine Office, and
no longer received the sacraments, living a free, not to say licen
tious life. All this was more than sufficient to render his writings
suspect, but Don Bosco chose to open the Primato and, selecting
a few paragraphs at random, pointed out that Gioberti, like all
other heretics, while pretending to restore religion to its pristine
place, actually aimed not at purifying it, but changing it. Father
6 This was the organ o f a secret society by the same name, organized by Giuseppe
Mazzini to propagate his political and moral ideals. [Editor]
6Gioberti, Vincenzo, “Lettera di Demofilo,” in the Giovine Italia, 1834.
7See above, Chapter I.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Cinzano, however, could not be convinced. Partial as he was to
Gioberti, he saw in those errors only an oversight due to pressure
and lack of time.
Time and again, Father Cinzano and Don Bosco argued in vain
about Gioberti’s book. The good pastor would end these arguments
by playfully saying to Don Bosco in the Piedmontese dialect: “Don
Bosco, Don Bosco, you’re a hard nut to crack.” And this he re
peated often.
This difference of opinion did not in the least disturb the warm
friendship which united these two priests of God. In everything
else, Father Cinzano, as docile as a child, followed the younger
priest’s advice. In illustration of this, we recount the following
incident. “I recall,” Don Bosco himself related, “how Father Cin
zano, in the beginning of his pastorate at Castelnuovo, would
complain, privately and even from the pulpit, about the so-called
beatelle [sentimentally pious ladies], who wasted the confessor’s
time by not explaining themselves properly, or by being long-
winded in what they said, and so on. These remarks alienated the
people and Father Cinzano suffered considerably because the peo
ple ceased to confess to him. Those who did go to confession went
to his curate. One day he brought this subject up and I repeated
Father Cafasso’s advice. I urged him to be more conciliatory in
the pulpit, to point out the benefits of the sacrament of Penance,
and to tell the people that he would always be happy to hear their
confessions. I stressed particularly that in the confessional he should
treat kindly these beatelle, listening to them with patient charity
and asking them to persuade others to go to confession. He thanked
me and followed my suggestion. Shortly thereafter, the whole
village went to confession to him, and the number of parishioners
who received Holy Communion greatly increased.”
In the matter of confession, Don Bosco himself observed and
recommended wise and well-defined rules, to control the impatience
of confessors who found certain penitents tiresome and boring. On
the other hand, he took care to caution others, who all too easily
were impressed by the apparent sanctity of their penitents. It often
happens that a confessor has pious penitents who are at the same
time scrupulous and disobedient. A t times they want to change
their spiritual director, but the confessor objects for fear that they
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Political and Religious Ferment
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will come to harm. Don Bosco was wont to say: “If penitents regu
larly confess to the same priest, he must insist that they obey him.
Not only should he always allow them to go to another confessor,
but he should make it easy for them, and even, I would say, en
courage them to do so. If they later return to him, he should re
ceive them and insist on their obedience. If they should again wish
to go to another confessor, he should let them do so.” He asserted
that though these good pious women may be boring, scrupulous or
indiscreet, they nevertheless do much good, and he never permitted
anyone to make jest of them or speak disparagingly of them. In
most cases they are the religious backbone of a village or parish.
To neglect them, or to treat them unfairly would cause a whole
village to lose its spiritual fervor. Many times, the best way to
foster piety among the people is to use the services of these good
women. It is they who zealously promote respect for God’s house,
who exert themselves to prevent or put an end to a scandal, who
donate or collect funds for any charitable or religious undertaking.
And truly what usually makes them somewhat burdensome is noth
ing but a little ignorance and excessive fear. On the whole, how
ever, they are innocent souls and live for years and years without
committing sin, not only mortal sin, but even any intentional venial
sin. If, however, a confessor antagonizes them, they will not dare
approach him again. They will complain with their friends and
cronies about it day after day, for it troubles their minds; and with
out intending to do so, by their lamentations, they will dampen the
religious fervor of all those with whom they come in contact.
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C H A P T E R 16
Confession and the Young
JLJATHER GUALA permitted Don Bosco to remain at
the Convitto Ecclesiastico for a third year [1843-44], a privilege
usually granted only to student priests outstanding for learning and
piety. Therefore, immediately after the novena and feast of the
Holy Rosary at Castelnuovo, Don Bosco hastened back to the
Convitto. From the very start he was appointed special tutor, and
some time later he was asked to coach the slower students.
That year Father [John] Giacomelli enrolled at the Convitto
for courses in pastoral theology. Thus, close to Don Bosco, he was
able to observe his unfailing diligence in the classroom, despite
many other occupations prompted by his obedience and great
charity.
Foremost among them at all times were his festive oratory and
the catechetical instruction which he considered the basis for the
moral upbringing of his boys. Invoking God’s help, he would often
repeat: “The revelation of your words sheds light, giving under
standing to the simple.” (Ps. 118,130) His teaching was not a
mere repetition of the questions and answers in the catechism; he
illustrated them with accounts of miracles and prophecies drawn
from Holy Scripture, showing how God Himself had revealed the
truths we must believe and given us laws for what we must do and
avoid.
By this method the young are able to understand their religion.
This, without doubt, is what really matters, for if conviction is
lacking, belief will falter, and, with the passing of time, passion and
error will completely remove the holy fear of God. The knowledge
of our Faith constantly protects us from moral lapse, for as the
Psalmist said: “How shall a young man be faultless in his way? By
keeping to your words.” (Ps. 118,9) Also, it continually spurs
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those towards the path of virtue, who may have had the misfortune
of straying from it.
In catechism class Don Bosco especially dwelt at length on ex
plaining the dispositions necessary for a good and fruitful con
fession and the benefits derived by those who receive this sacrament
regularly. He was firmly convinced that frequent confession and
Holy Communion were absolutely necessary if a boy was to pre
serve his innocence during adolescence, when, as he is growing up,
the most dangerous passions assert themselves. Again, frequent
confession and Holy Communion were the only means of reform
and salvation for those boys who had fallen prey to their passions.
The continual exhortations he directed to his beloved boys, orally
and in writing, bear witness to this conviction of his.
By way of illustration we quote from Don Bosco’s biography of
Michael Magone. After first addressing himself specifically to boys,
he offers some very useful advice to confessors.
First of all, [my dear boys], do everything you can to avoid offending
God, but, if unfortunately, you should commit sin, do not let the devil
prevail upon you not to confess it. Remember that the confessor has
received from God the power to forgive every kind and any number of
sins. The more serious the sins you confess, the more will the confessor
inwardly rejoice, for he knows that God’s mercy is far greater. Through
the priest, God grants you His pardon, and by the infinite merits of the
Precious Blood of Jesus Christ washes away every stain from your soul.
Remember that the confessor is a father who is eager to do all he
can for you and protect you from all possible harm. Never fear that
you will lose his respect when confessing serious sins, or that he will
reveal them to others. No matter what may happen to him, the con
fessor may never avail himself of any information received in the con
fessional. Should he stand to lose his very life, he may not and will not
tell anyone at all even the slightest thing heard in the confessional.
Moreover, I can assure you that the more sincere and trusting you are
with him, the more his confidence in you will grow and the better he
will be able to give you that counsel and advice which he deems most
necessary and useful for your soul.
I wanted to tell you these things, lest you allow the devil to trick you
into concealing some sin in confession through shame. I assure you,
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
dear boys, that while I write these words, my hand trembles at the
thought of the great number of souls that go to their perdition only
because they concealed certain sins or failed to confess them sincerely.
If ever, in reviewing your past life, you recall some [mortal] sin de
liberately concealed, or should have any doubts about the validity of
a past confession, then I say to you: “My friend, for the love of Jesus
Christ and by the Precious Blood He has shed for your salvation, I beg
you to set your conscience aright the next time you go to confession,
making a clean breast of what is troubling you, as though you were
about to die. If you do not know how to express yourself, just tell the
confessor that you have something in your past life that disturbs you.
The confessor will understand; then do what he tells you and you may
be sure that everything will be all right.”
Go to confession often, pray for your confessor, follow his advice.
After you have chosen a confessor who fully understands your spiritual
needs, do not go to another without necessity. As long as you are with
out a regular confessor who has your full confidence, you will be with
out a spiritual friend. Also, put great trust in his prayers, for every day
during Mass he prays for his penitents, that God may help them to make
good confessions and persevere in holiness. In return, you too should
pray for him.
You are, however, perfectly free to change your confessor if either
of you should move elsewhere, making it gravely inconvenient for you
to go to him, or if either of you be taken ill, or if his confessional is
crowded on some solemn feast day. Again, if there should be something
on your conscience which you do not dare to confess to your regular
confessor, sooner than commit a sacrilege, change him not only once,
but even a thousand times.
Finally, should it happen that some priest chosen by Divine Providence
to hear young people’s confessions, read what I am now writing, I
humbly ask permission, while passing over many other things, to offer
the following respectful advice:
1. Be kind to all penitents, but especially to youngsters. Help them
to lay open their conscience and insist that they come frequently to
confession, for this is a sure means of keeping them away from sin.
Leave no stone unturned to have them carry out your suggestions for
avoiding new lapses into sin. Correct them, but kindly. Never scold
them. If you do, they will not return to you for confession, or they
will conceal the sin for which they have been sharply reprimanded.
2. Once you have won their confidence, interrogate them carefully to
ascertain that their past confessions were well made. Many authors of
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moral and ascetical theology, renowned for their experience and re
liability, whose judgment cannot be challenged, agree that generally,
the first confessions of young people, if not invalid, are at least defective
through ignorance or voluntary omission of sins which should have been
confessed. Invite the boys to examine their consciences thoroughly, par
ticularly about the time when they were between the ages of seven and
twelve. At that age one already knows that certain sins are serious, but
little is made of them, or one does not know how to confess them. Let
the confessor be very tactful and discreet, but never let him omit ques
tions on matters pertaining to the virtue of modesty.
I would like to say more on this subject, but I will refrain, because I
do not want to present myself as a master in a field where I am only a
poor, humble disciple. I have written these few words because it seemed
to me in the Lord that they would be useful to the souls of young people,
to whose welfare I intend to consecrate all the time which it shall please
Our Lord to grant me in this world.
Elsewhere, in a memorandum of 1845, directed to his spiritual
sons, the Salesians, he wrote:
When you are asked to hear confessions, show a pleasant disposition
towards all; never be rude or impatient. Children should be treated with
much kindness and affability. Never scold them, nor express surprise at
their ignorance or the sins they confess. If at any time you should note
their need of more instruction, invite them to come to a suitable place
at a suitable time. The main failings in children’s confessions are a lack
of sorrow for sin and a purpose of amendment. When one or the other
of these two are lacking through ignorance, advise the child to seek
instruction by attending catechism classes or by studying his catechism
if he is capable of reading and understanding what he reads. If, how
ever, you have any doubt, and the sin does not seem grievous, you can
simply give him your blessing.
To further the good work of the festive oratories, Don Bosco
added to this memorandum some general norms which reveal how
very prudent he was. He wrote:
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
In dealing with youths, it is very important and advantageous that no
boy go away discontented with us. On the contrary, he should part from
us with a little souvenir, a promise or even a kind word which will
make him desire to see us again. Furthermore, promises made to chil
dren should always be kept, or at least the reason given if they cannot
be kept.
If you want your reprimand to bear fruit, never give it in the presence
of others. Try to win their love; then they will obey you readily. You
can never be strict enough in those matters which help preserve morality.
All this flowed from his great love of God, a love which revealed
itself in a most edifying manner when he administered the sacra
ments. It was this same love that permeated his manner of dealing
with boys and the exhortations he frequently gave to draw them
away from offending God and to stir them to love Him.
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C H A P T E R 17
Mainstay of Faith
J L / O N BOSCO’S suggestions regarding the manner of
dealing with youths and other penitents were those which he him
self followed. The immense good he accomplished by such pro
cedures, whether through preaching or in hearing confessions, finds
its only explanation in his lively trust and steadfast hope in God
as his ultimate end. Faith and hope gave direction to his entire life.
In his unswerving trust in the merits of Jesus Christ, he was certain,
though not presumptuous, of his eternal salvation; he was convinced
that God in His infinite goodness, would forgive his sins and give
him the means of personal sanctification and of final perseverance.
“During the thirty-five years I lived at his side,” Bishop John
Cagliero declared, “I never detected any sign of distrust in him, nor
any expression of fear or doubt. I never saw him troubled by any
misgivings as to God’s goodness and mercy towards him. He never
gave evidence of suffering distress of conscience. He spoke of
heaven with such animation, relish, and profound feeling as to
enchant all listeners; it was obvious that the hope of celestial joys
banished the fear of death. He discussed heaven as a son talks of
his father’s house. The thought of possessing God inflamed him
more than God’s promise of heavenly reward. St. Paul’s words
consoled him: ‘If we are sons, we are heirs also: heirs indeed of
God and joint heirs with Christ, provided, however, we suffer with
Him that we may also be glorified with Him.’ ” (Rom. 8,17)
“If anyone,” Father Ascanio Savio added, “had asked him off
hand, ‘Don Bosco where are you going?’ he would have answered,
‘We are going to heaven.’ ”
This lively confidence he nurtured not only in himself but in his
boys and his fellowmen as well, in whom he knew how to instil and
stimulate this virtue. He often said: “Imagine the joy when we are
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
in heaven all together. Just be good and have no fear! After all,
you don’t really believe that Our Lord created heaven to leave it
empty, do you? But, remember that heaven requires sacrifices on
our part. Yes, we shall be saved through our own efforts and with
God’s grace and help, which are ever present. Deus omnes homines
vult salvos fieri, says St. Paul. (Cf. 1 Tim. 2,4) Do you understand
this Latin? Vult: God wants. God does not lie. God does not speak
in jest. Omnes: he wants everybody to be saved. He will always do
His part. Let us not fail to do ours. Let us pray; a prayer said for
this purpose is an unfailing petition! That is an article of faith.”
Such words greatly encouraged the boys to work at being good
and virtuous so as to merit heaven.
If anyone asked him, “Shall I be saved?” he would reply, “Of
course; wouldn’t it be awful if you went to hell? My great desire is
that we be together for ever in heaven! Do your part, and trust in
God’s infinite mercy. You may be sure of eternal salvation, as long
as you cooperate with the graces that God offers you each day.”
To those who showed fear and doubt because of their sins, he
would say; “Jesus Christ died for sinners. He Himself said that He
came into this world to heal the sick and to seek and rescue lost
sheep. Our Lady is justly called Refugium Peccatorum [Refuge of
Sinners]. Let us do our share. Let us appeal to Her, place our trust
in Her and our safety is assured for She is all powerful.” He also
exhorted people to confide in the merits of our heavenly Mother,
and to have recourse and trust also to the intercession of the
Saints.
His trust and faith made him an apt instrument of God’s mercy.
For him hope, mercy and confession were synonymous. He placed
great reliance on the sacrament of Penance, and with unmatched
constancy recommended it on every occasion. Even while con
versing with people of importance, he knew how to suggest, in a
pleasant manner, some thought that would prompt them to set their
consciences in order. If he preached to the same congregation for
several days consecutively, very rarely would he refrain from teach
ing them to make a good confession, stressing the importance of
its frequency. In his sermons and conferences, and in his talks to
his boys, he always injected some remarks on this subject. He
yearned to shepherd everyone to heaven, his one fear being that
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Mainstay of Faith
125
someone might stray. So zealous was he in the conversion of sinners,
that one might say he wore himself out in the confessional. So
widely known was his charity, that whenever a dying person re
fused to make his peace with God, someone would rush to call
Don Bosco as the only priest who could rescue the unfortunate
one.
With Don Bosco, preaching and practice went hand in hand.
Every week he went to confession to Father Cafasso, not privately,
but, as he did throughout his life, publicly in church, in view of
all the people. His preparation, accusation and thanksgiving made
manifest that he was performing an action worthy of the utmost
respect because established by Our Lord Himself, In his every
action, he emulated his Divine Master, who first did and then
taught. [Cf. Acts 1,1]
But now let us see him in action. It was during this third year
at the Convitto Ecclesiastico that Don Bosco began to preach in
the local churches, giving triduums, novenas and retreats. His ser
mons were mostly an explanation or development of some Scrip
tural text, with dogmatic and moral reflections, and an edifying
example well presented in great detail. He also began to hear con
fessions in St. Francis of Assisi Church every morning for several
hours. His charity, zeal, rare discretion and expert questions soon
became well known. Among his many penitents were a number of
his own fellow priests at the Convitto, including Father Giacomelli
who chose him as his regular confessor. He reports that Don Bosco’s
confessional was soon besieged by a large number of people. He
performed this task with such love that he gave the impression
that the confessional was the most cherished and most gratifying
duty of his ministry. A t any hour he was called, he willingly ob
liged, never complaining of fatigue or excusing himself because of
the inopportune time or some other duty, class time excepted. His
easy manner inspired confidence, even in those who were older or
of higher rank than he. If someone with troubles on his conscience
approached him in the sacristy for confession, Don Bosco sensed
it immediately. He would say smilingly: “Sir, I must tell you that
I’d like to make my time worthwhile. If it’s big stuff, well and good;
then I’m happy. If it’s just trifles, then don’t bother.”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Sighing in relief at this pleasantry, the poor fellow would answer:
“Have no doubt; I ’ll please you.”
“Fine, we friends will understand each other.”
Thus he won their confidence. The more involved or difficult the
matter, the happier he was in witnessing the effects of Divine Mercy.
We may apply to him what he himself wrote of Father Cafasso:
“A few words, a single sigh sufficed to make him understand the
penitent’s state of soul. In the confessional he was very brief, but
what he said was clear, exact, sound, and so well suited to the need
that a long talk would not have been more effective.” He was so
sparing in his words that in a few hours he could hear the con
fessions of hundreds of people and send them away with a feeling
of peace and joy. A t times, however, he would take bitters to stop
the nausea and retching caused by the hearing of certain sins. At
the mere approach of some people infected by sin, he could detect
a horrible stench even before they spoke. With great kindness he
would sometimes direct them to another confessional. However, if
they insisted that he hear their confession, he would comply, but
under such torment that he was barely able to listen to the end.
Thereby the penitents understood why, in the first instance, they
had been requested to go elsewhere, coming to realize that the state
of their conscience lay open to him even before their own disclosure.
This occurred especially with certain dandies who came uncon
cernedly and smirkingly to confess their nefarious sins. Don Bosco’s
instinctive horror of certain sins was all the more remarkable since
his knowledge of these was limited only to what was necessary to
judge their gravity, the danger of the occasion, the need of this or
that solution, and naught else. Bishop [John] Cagliero1 attested
that at the age of sixty-eight Don Bosco still did not fully compre
hend how certain offenses against God were possible. From his
earliest years he abhorred anything which might even in the slightest
degree tarnish that virtue which makes men like unto angels. This
we have often heard from his own lips. All we have so far narrated
leads us to believe that, even then, he was guided by a supernatural
light.
1 John Cagliero (1838-1926), one o f the first pupils o f D on Bosco, was con
secrated bishop in 1884, promoted archbishop in 1904, and named a cardinal in
1915. He was the first Salesian bishop, archbishop and cardinal. [Editor]
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Don Bosco’s priestly ministry was not limited solely to St. Francis
of Assisi Church. Father Cafasso sent him to preach and hear con
fessions in the prisons, at the A lte r go di Virtu [a hospice for boys],
the Scuole Cristiane dei Fratelli [the Christian Brothers School],
the Collegio Governativo di San Francesco di Paola [the St, Francis
de Paula State School], the Istituto delle Fedeli Compagne [Institute
of the Faithful Companions], a girls’ school where he also gave con
ferences and taught catechism and Italian, and finally at the Ritiro
delle Figlie del Rosario [Retreat of the Daughters of the Rosary],
a boarding school for wayward girls, founded by Father [Bernard]
Sappelli, O.P., and staffed by a community of Dominican Tertiaries.
Don Bosco’s priestly charity also included the Monastero del Buon
Pastor [the Good Shepherd Monastery], opened in 1843, through
the initiative of Count [Clement] Solaro della Margherita by the
Sisters [of the Congregation of Our Lady of Charity]. They had
been founded in France in 1641 by Father John Eudes2 for the
purpose of reforming wayward girls and protecting from delin
quency those in danger of falling. Since these sisters also conducted
a regular boarding school for girls, they often repaid Don Bosco
for his services by accepting those young sisters of his oratory boys
who otherwise would have been left to themselves, without moral
guidance.
Don Bosco exercised his sacred ministry in these and such other
institutions in Turin, often working until late at night— always with
Father Cafasso’s permission. This apostolate continued for many
years until 1860. In all these institutions Don Bosco left an in
delible remembrance of his zeal and prudence, as Bishop Cagliero
later testified after he succeeded Don Bosco.
Three other institutions to which Father Cafasso sent Don Bosco
were the Ospedale di Caritd [the Charity Hospital], sheltering about
a thousand patients, old men and women, boys and girls; the
Ospedale dei Cavalieri dell’Ordine di San Maurizio e Lazzaro [the
Knights of SS. Maurice and Lazarus Hospital], and the Ospedale
di San Luigi [St. Aloysius Hospital] for incurable consumptives.
The Sisters of St. Vincent de Paul, an offshoot of the Daughters of
Charity called the “Grey Sisters” from the color of their habit,
staffed these three institutions.
* Father John Eudes (1601-1680) was declared a saint in 1925. [Editor]
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Occasionally he also preached and heard confessions at the
Ospedale Maggiore di S. Giovanni [the General Hospital], also
called St. John’s Hospital, where the Daughters of Charity helped
him greatly in the spiritual assistance of the sick. A substantial
number of them were heroic in their self-sacrifice, both in sheltering
abandoned boys and in providing for their needs with their own
resources and with alms they solicited from the wealthy. In passing,
we should note that the name of St. Vincent de Paul will be as
sociated through his conferences with many of the worldwide
hospices founded by Don Bosco.
Time and again Don Bosco was called to a hospital to minister
to dying patients. At other times, he came, uncalled, to the bed of
a person he knew to be unprepared for death. The risk of con
tracting contagious diseases in the wards he visited never deterred
him, as Father Michael Rua later testified. This intrepid task con
tinued until 1870.
Meanwhile he did not forget the Piccola Casa della Divina
Provvidenza [The Little House of Divine Providence] and the in
vitation extended to him by the Venerable Cottolengo. In spite of
his youth, many sick people sought him out to confide to him their
sins and anxieties. Often he returned to the Convitto late in the
evening, after the others had already recited the rosary. Father
Guala, who must have known that Father Cafasso had given him
permission, would, nevertheless, in tone of reprimand, tell him:
“Come home at the appointed time!”
Without seeking to defend himself, nor manifesting any resent
ment, Don Bosco would humbly reply: “But there was so much to
do at Cottolengo’s, so much!”
To which Father Guala would retort: “Observe the rules; put
off the extra work to another time.”
It seems that the rector spoke in this manner to test Don Bosco’s
virtue. Meanwhile, he permitted him to continue his visits, so
beneficial to souls, several times a week. Through them Don Bosco
gave proof of true priestly heroism. The visits to the wards, where
later his boys received the most loving care, continued until 1874.
Until 1860, he often went there three or four times a day, at times
summoned, at times on his own initiative.
About 1845, there broke out an epidemic of petechial typhoid.
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Don Bosco continued to visit the victims of this disease until he
himself contracted it. He bore traces of it for the rest of his life
and suffered great torment. This we know from Father Rua, who
heard it from Don Bosco himself. Father Sala, who tended Don
Bosco’s body after his death, found it in a pitiful state. Herpes had
spread over his entire body, especially around the shoulders. The
most painful hairshirt could not have tormented him as much. Per
haps God had permitted him this hidden torment so no one might
know of his extraordinary love of mortification and penance.
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CHAPTER 18
Triumphs of Grace
JLN the exercise of his sacred ministry, Don Bosco ex
perienced a number of extraordinary happenings which deserve at
least a mention. We shall relate them as our story unfolds. Mean
while we cannot help but narrate some of them here.
In 1844, a woman in the last stages of tuberculosis was at St.
John’s Hospital [in Turin]. She had lived a disreputable life and it
was feared she might die in despair. Involved in innumerable affairs,
guilty of serious sins, and responsible for financial harm to many
people, she had not approached the sacraments for many years.
She furiously resisted the pleas of the hospital rector, of the chap
lains, nuns and anyone who tried to persuade her to make her con
fession. She spumed Father Cafasso’s efforts and hurled a vase at
him. Apprised by the doctors of the fact that she was at death’s
door and grieved by the thought that this wretched woman might
die unrepentant, Father Cafasso returned to the Convitto and asked
Don Bosco to see her. Don Bosco agreed.
He walked slowly through the ward, stopping to speak to the
patient next to that poor woman. Then without even glancing in
her direction or saying a word to her, he walked to the patient on
the other side and began to speak with her. The dying woman fol
lowed the priest with her eyes, and when he not only failed to stop
by her or exchange a few words with her, but totally ignored her,
she said, “Aren’t you going to talk to me?”
“Certainly,” Don Bosco replied, and, pulling up a chair, he sat
beside her bed and asked, “Well?”
“Say a good word to me.”
“Yes, I’d like to.”
“What will you talk to me about?”
“Confession!”
no
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“Confession! It’s been a long time since my last one.”
“Well, then, make another now!”
“It’s not that easy. This morning some other priest wanted to
hear my confession, but I was mean to him and drove him away.”
“Let’s not talk of that. What you should do now is set your con
science in order.” And he began, Dens sit in corde tuo , . .
“But I’m not ready for confession ”
“That’s why I gave you my blessing, that you may prepare
yourself.”
“Just now, I don’t feel like it. Later, when I’ve recovered, I’ll go
to confession in some church in town, or maybe even here in the
hospital chapel, as soon as I can.”
“Do you really believe you will recover?”
“I’m feeling better now.”
“Perhaps, but it isn’t so.”
“Why not?”
“Do you want me to tell you something from the doctors or in
God’s name?”
“No, not from the doctors. I’d rather hear something in God’s
name.”
“In God’s name I tell you that in His mercy, He is granting you
a few more hours to think of your soul. It is now four o’clock in
the afternoon and you still have time to confess your sins, receive
the Holy Eucharist, the Anointing of the Sick and the papal bless
ing. Don’t fool yourself any longer. Tomorrow you’ll be in eternity.”
“You really mean it? It can’t be!”
“I told you that I’m not speaking for the doctors, but in God’s
name.”
“Eternity, eternity! What a thought. . . . It frightens me.”
“Come now, let us begin. I will help you.”
“But that priest whom I insulted! It hurts me to think that I was
so angry with him,”
“Don’t worry. Be at ease. I know that priest and I’ll take care of
everything.”
The poor woman made her confession and that very night she
died.
One day Don Bosco arrived at a town, where he learned that a
very elderly friend of his was sick. Spurred on by a troubling pre
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
sentiment, he hastened to call upon the old gentleman. Now in his
eighties, the sick man had spent his life in promoting God’s honor
and in charitable works, and was considered a saint by everyone.
He had come to know Don Bosco as a student and loved him
dearly.
When Don Bosco arrived at the house, he was grieved to learn
from the family that his friend was dying and had already received
the Last Rites and the papal blessing. When he asked to see the
dying man he was told that the doctor had forbidden visitors. He
insisted. They replied that the dying man was unconscious and it
would be useless to see him. Still disturbed and mindful of their
close friendship, Don Bosco spoke so persuasively that at last he
was admitted to the old gentleman’s room and left alone. Don Bosco
approached the bed and called him by name. His voice had a
marvelous effect. The dying man moved, opened his eyes, looked
at him and recovering his senses said, “Oh, it’s you, Bosco!”
“I heard that you were ill, and as I was passing through town
I simply had to call on you,”
“Thank you, thank you.”
“How are you?”
“Bad, very bad.”
“They tell me you have already received the Last Sacraments.”
“Yes, I’ve received them.” As he spoke his voice trembled, and
there was a deeply disturbed expression on his face.
“Let us thank God,” said Don Bosco, “You have put the affairs
of your soul in order and so you have nothing to worry about.
After a life wholly spent for God’s glory and the good of others,
you have reason to rejoice.”
The old man heaved a deep sigh, almost a moan, looked about
him and whispered, “Bosco!”
“Yes?”
“Is anyone else in this room?”
“No one. We’re alone.” So thought Don Bosco, but behind a
curtain was a person who had been unable to withdraw in time
and now, trapped in the room, remained perfectly still. Forty years
later that person told this story without giving any clue as to the
identity of the people or the place.
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The old man continued, “Tell me, do you already have faculties
for confession?”
“Yes, but at this moment any priest could absolve you, even
without them.”
“Bosco, I must tell you something confidential. Try to under
stand and forgive my weakness. Don’t be hard on me. . . . I must
tell you a secret.”
“Go ahead. . . . You know how much I care for you.”
“When I was a boy I had the misfortune of committing a mortal
sin. Since then I have been so ashamed that I never dared confess
it. All my Communions, even my first one, were sacrilegious. I was
afraid of losing the confessor’s esteem.”
“And now, in your last confession, did you reveal everything.”
“No, I did not. Help me.”
“Yes, willingly. Place all your trust in Our Lord, who is so good
and who died for us.”
The old man made his confession with sincere and deep sorrow
and after Don Bosco absolved him he raised his arms exclaiming,
“Blessed forever be God’s infinite mercy.” So saying, he fell back
on the bed and died.
On August 31, 1844, a wealthy lady, the wife of the Portuguese
ambassador, had to go by coach from Turin to Chieri on personal
business. A pious lady, she first saw to her spiritual welfare before
setting out. That morning she went to St. Francis of Assisi Church.
She did not know Don Bosco. He had never met her, nor could
her simple attire give him any hint of her social position. The lady’s
regular confessor was not there. She noticed a young priest kneeling
near a confessional absorbed in prayer and felt drawn to go to
confession to him . Don Bosco heard her confession and then told
her as a penance to give some small alms that day for specific
purposes.
“Father, I can’t do it,” replied the lady.
“Why not? How can you say that, wealthy as you are?”
The lady was greatly surprised at Don Bosco’s knowledge of her
social position, since she was sure that under no circumstances
had they ever met before. She replied, “Father I cannot fulfill this
penance for I have to take a trip today.”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
“Well, then, do this instead: say three times the Angele Dei
asking your Guardian Angel to protect you from all danger, so that
you may not be frightened by what will befall you.”
Yet more deeply impressed by these words, the lady willingly
performed the penance and on her way home recited the prayer
together with her servants, invoking her Guardian Angel’s protec
tion for a safe journey. Then, in the company of her daughter and
maid, she got into her carriage. After some distance, as the horses
swiftly galloped, they suddenly took fright and shot ahead, out of
control. In vain the coachman tugged at the reins: the horses did
not feel the bit. The women screamed. A carriage door swung open,
the wheels struck a heap of gravel, and the carriage tipped over.
The passengers were all thrown to one side and the open door was
smashed. The coachman was hurled from his box and the women
were in serious danger of being crushed. The lady felt her head
and hands scraping the ground as the horses galloped on. It was
all over in a matter of seconds. Placing all her trust in her Guardian
Angel, she shouted as loud as she could: Angele Dei, qui custos es
mei! [O my good Angel, . . . ] This was enough to save them.
Suddenly the excited horses calmed down and stopped short. The
coachman picked himself up, unharmed, to see to his passengers,
while people came running to help. The lady and her daughter
found themselves outside the carriage, but remained calm and with
out a sign of fear. After straightening out their clothing as best
they could, they stared at each other in astonishment noticing that
neither had suffered the least hurt. Together they exclaimed, “God
and our Guardian Angels saved us from harm!” The lady and her
companions were able to continue on their way in another coach.
In the meantime, the coachman stood the carriage upright and
proceeded on foot for several hours to his house at Chieri.
We can imagine how highly the good lady then thought of the
young priest who so opportunely had advised her to commend her
self to her Guardian Angel. She could not return to Turin soon
enough to learn who he was. She went back to St. Francis of Assisi
Church and walked to the sacristy to inquire about the identity of
the priest who had heard confessions at the time and in the con
fessional she pointed out. Informed that it was Don Bosco, she
went to him to express her gratitude for his salutary advice. Thence
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forth she became one of his admirers and thereafter sang his praises
to all. In turn, Don Bosco turned to her when it was a question of
relieving the poverty of Father Charles Palazzolo, who desired to
devote his whole life to [a field of] the sacred ministry suited to
his mature age. She became a zealous benefactress of the festive
oratory. The small crystal urn which to this day stands on a book
case in Don Bosco’s room is her gift. It contains a wax miniature
of St. Philip Neri, clothed in priestly vestments, as he is venerated
in Rome in the church of Santa Maria in Vallicella.
All the details of the incident just narrated were obtained in
writing from this very same good lady, from her maid Mrs. Teresa
Martano of Chieri, and from Father Michael Rua.
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CHAPTER 19
The Prisons Again
T h e task of preaching the Gospel to prison inmates is
not easy, for it is fraught with not a few difficulties. The unfortunate
convicts in such places of affliction are in dire need of a priest’s
ministry, but not every priest has the stamina to spend his days in
these gloomy precincts, behind bolted iron gates, looking on counte
nances that arouse disgust and fear by their ugliness. Not everyone
has sufficient gifts of prudence, self-denial, piety, presence of mind,
and the very special knowledge required to deal with such people.
Therefore, many otherwise zealous priests, because of lack of
health or time, or lack of heroic will power, or of special aptitude
for this ministry, either did not undertake the difficult task, or in
the face of many obstacles soon became discouraged and withdrew.
Moreover, the police authorities were not inclined to allow visits to
the prisons: such permits were regarded as special favors. Conse
quently, during the years covered by this volume [1841-1846], the
apostles of the Turin prisons could be counted on the fingers of one
hand. These were Father Mathis, a renowned Piedmontese mission-^
ary and rector of Our Lady of Mercy Church, Canon BorsarellV
Father [Joseph] Cafasso, Father [John] Borel and our Don Bosco.
They employed every possible ingenuity to overcome their many
difficulties.
According to the testimony of Father Borel, and later of Bishop
[John Baptist] Bertagna and Bishop [Joseph] Cagliero, Don Bosco
also exerted himself generously on the convicts’ behalf. Whenever
he had the time, he would spend entire days in the prisons and
several times he conducted spiritual retreats there. He regularly
visited the inmates on Saturdays, his pockets bulging with tobacco
or bread. He was especially interested in the juveniles whom mis
fortune had brought there. By helping and befriending them, he
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sought to draw them to the festive oratory after their release from
prison. Nevertheless he did not neglect the adults. One after another
he visited every block. The convicts were not confined in individual
cells but were herded into large ones that held twenty-five to thirty,
each one having nothing but a straw bed that served also for a table
or a chair. First offenders were herded in with hardened repeaters,
who coached the newcomers in theft and other crimes, and by their
domineering and ridicule destroyed whatever good result had been
effected in their hearts by the words of the priest. The more hard
ened prisoners shamelessly boasted of their crimes. The more severe
their sentences, the greater the superiority they felt over the other
convicts. Whenever a dispute arose, they claimed the last word,
shouting down their opponents with: “Whom are you trying to
teach? I’ve already served time at hard labor!”
On his first visit to some of those dens, Don Bosco sometimes
became the target for atrocious insults, wicked abuse, malicious
jokes, and allusions infamous to a priest, from those convicts who
did not know him. Debauched by their passions, these poor wretches
would not have stood for admonitions, much less reprimands. For
this reason, Don Bosco controlled himself, responding with a serene
smile even when his courtesy met with insults, abuse and, at times,
threats. Following the course dictated by prudence, and aware that
discretion would bring results, he at first limited himself to brief
visits. Conversing with the convicts in tones of friendly respect, he
addressed the older ones as “sir,” and showed deep compassion and
a genuine desire to ease their lot. With an occasional humorous
remark he amused them and, since love can be proven by tangible
benefits, he distributed money and other gifts. Thus, his unfaltering
patience impressed and humanized them.
Charity would soon triumph. Many of these poor wretches had
perhaps never heard a word of sincere affection. Spurned by society,
punished by the law, betrayed by their accomplices, disgraced in
the eyes of the world and degraded in their own, they vainly sought
a helping hand to raise them and, enraged by the loss of their
freedom, they lived in hatred. With such persons one cannot reason:
their answer is a shrug or curses and blasphemies. Sincere love, a
self-sacrificing love expressed in deeds and not in words, is the
most convincing of all languages. Only when they realize that the
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
priest has no other motive in visiting them but their own welfare,
and that he is not lying when he says he loves them, do they feel
moved. Gratitude begins to blossom in their hearts, they feel that
they are loved, and their confidence is won. “What interest,” they
ask themselves, “can this priest have in visiting us? Then, the religion
which brings him here must be truly divine and the doctrines he
teaches true!”
“Nevertheless,” Father Borel used to tell us, “what efforts had to
be made before one could silence their crude and mocking ignorance
and begin to teach them the truths of the Gospel! So depraved
were they, that at times the priest’s own words were misinterpreted
into scandalous meaning. The particular phraseology for vice in its
various forms and ways is so developed, that unless one has inside
knowledge and long experience, he may at any moment, on speak
ing or preaching before such an audience, give rise to obscene
snickering. Hence, one has to make a superhuman effort to main
tain self-control and calm and not lose his line of reasoning. And
yet, no matter how hard one tries, one cannot avoid all those words
to which human depravity has given a double meaning. Even sacred
words have, at times, a filthy meaning for these wretches. Hence,
when such words must be used, a priest must interrupt his sentence,
and with digressions and stem warnings, castigate the wickedness
of vice before explaining the true meaning of the word he is about
to use.
“Moreover, such rough men cannot suddenly raise their minds
to supernatural thoughts One must often begin by training them
to mount the lowest steps, showing them that crime leads also to
temporal harm, that virtuous living yields an abundance of advan
tages on this earth.”
This was the course Don Bosco followed in dealing with convicts.
Once he had gained their confidence and friendship, he would often
ask them by way of a favor, to do things which, if simply demanded
of them as a duty they would have refused. And so, to please Don
Bosco, they refrained from foul language, blasphemy and fighting.
The inmates felt moved at seeing themselves loved and esteemed
by a priest reputed to be a saint. Thus Don Bosco attracted them
to himself so as to lead them towards God, whom he described as
a most loving Father, ever at their side to aid them, while all those
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in whose love they trusted had abandoned them. As a result he
acquired such an ascendancy over them, that his appearance was
greeted with joy and cordiality.
With persuasive words, Don Bosco then would teach and explain
the catechism to these dear friends of his. He often enlivened his
talks with pleasing and familiar comparisons, with ingenious allego
ries, or with gospel parables suitable to their intelligence and
spiritual needs. He never failed to add some striking event of Holy
Scripture or church history to bolster his teaching. The amusing
tales which enlivened his conferences made them ever more popu
lar. By means of this method the prisoners easily learned and never
forgot the truths and precepts of the catechism, and they made their
own the firm faith of their lovable teacher. Thus, even the most
obstinate were won over, becoming receptive to the inspirations of
divine grace, as they were gradually drawn to make a good con
fession.
But all this arduous labor did not make for as much progress as
it would, if it had been steady. At times, the work was interrupted
and had to be resumed: at other times everything failed and it was
necessary to begin anew. The weekly arrival of new prisoners inured
to evil, the disciplinary measures with which the warden was obliged
to punish their insubordinations, the fights and hatreds engendered
among themselves for trivial reasons, prison sentences heavier than
anticipated— all these things would make the good priest’s hopes
vanish; but with heroic constancy and fortitude he again resumed
his labor and continued imperturbably. Meanwhile, he himself
prayed and asked for prayers at the many institutions where he
exercised his sacred ministry, repeating a motto that had become
familiar to him: “I can do all things in him who strengthens me.”
(Phil. 4, 13)
Hence, he never ceased to redouble his solicitude and his visits,
and to repeat catechism lessons and admonitions even when the
convicts either did not want to listen or did so with indifference.
But what Don Bosco saw in each of them was a precious soul,
beautiful despite its defilement, and destined for heaven; a soul
which he had to save. In fact, as Father Borel affirms, he never
complained either of his many discomforts or of their ingratitude.
With his penetrating, almost spiritual glance, Don Bosco studied
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
each individual’s inclinations, desires, and internal conflicts. Sur
prisingly and tactfully he discovered in their hearts seeds of virtue
choked by thorns of vice: tender memories of an innocent child
hood, love for their native villages, homesickness for their distant
families, dejection for their loss of honor. These seeds he so expertly
cultivated, that eventually he brought these convicts to their knees
before God, resolved to change their way of life. What mournful
and dismal stories he must have heard in those instances when a
convict, resting his head on Don Bosco’s shoulder, would confide
in filial abandonment his most secret miseries, Thus the poor wretch
obtained mercy and pardon in the very place where men condemned
him to be punished. Don Bosco would then speak to him of God’s
infinite love, mingling his own tears with the convict’s, and would
lead him to accept the punishment of human justice in a spirit of
Christian atonement.
Many were the hours that Don Bosco spent hearing confessions
in the damp, filthy, stench-ridden common cells, amid the racket of
the ill-disposed, deeply regretting that he had no control over the
place or the people, so that he could be unhampered in his zeal.
Some things were physically repelling, but there was nothing he
could do about them. For example, Don Bosco had to find a place
where there would be less disturbance when a convict made his
confession. There were no chairs, and the priest had to sit on a
filthy mattress, and sometimes even near a nauseating container,
from which he had to further withdraw when an inmate approached
to take care of his physical needs. How loathsome! And with heroic
patience Don Bosco overcame his repugnance so many times! When
necessary, however, he joined determination to goodness and pa
tience.
One day he was called to the infirmary to a seriously ill young
thug who wished to make his confession. He was sitting by the bed
listening to the convict when he noticed near the pillow a large knife
overlooked by some careless guard. Dexterously he took it and
pocketed it. Confession over, the prisoner turned towards the pillow.
He rummaged under it and even under the mattress. “What are you
looking for?” asked Don Bosco. “This perhaps?” and he showed
him the knife.
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“Yes, give it to me! Give it to me!”
“No, I will not.”
“But I want it.”
“I will not give it to you. You’d better tell me what you intended
to do with it.”
“All right, on my word of honor, I’ll tell you. It’s months that I
have been rotting in this jail without trial or release, so I had de
cided to stab you. Then there would be a reason for my punish
ment.”
The unfortunate man may have been joking, but Don Bosco
knew that with such people one had to be wary. Nevertheless, even
such types he tried to bring back to God.
So much good could not be achieved without great and constant
prudence. There were the guards, whose goodwill Don Bosco needed
to gain free access to the inmates, and to minister to their spiritual
welfare without delays or obstacles. Prison guards [of those days]
tended to be sullen, rude and scornful, due perhaps to the nature
of their work, which not only isolated them from society, but also
earned for them little respect and even aversion. Any slight trans
gression of the prison rules by Don Bosco, any action of his taken
amiss, or a misinterpreted kind word to the prisoners could provoke
a hostile report to the authorities, who would not have hesitated to
deny him access to the prisons. So Don Bosco treated the guards
with great deference, and respectful cordiality, which, under the
circumstances, called for the exercise of much virtue. He calmly
ignored their discourtesies, charitably interceded on their behalf
when they incurred punishment, generously gave them substantial
tips and other gifts, with courteous insistence if they demurred, and
thereby acquired a great ascendancy over them. Here is one of
many incidents.
Leaving the prisoners’ quarters one day, unaccompanied by a
guard, Don Bosco took the wrong staircase and entered a room he
had not seen before. Here he met a man and his wife and daughter,
all embarrassed and surprised at his appearance. The man was the
executioner. Realizing his error and realizing where he was, Don
Bosco wished them a cordial good day. Unaccustomed to visitors
or to respectful treatment, they returned his salutation and asked
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
what he wanted. Don Bosco had already decided on his approach.
“I am very tired and would appreciate a cup of coffee. Would you
kindly give me one?”
A t such an unexpected request the family replied together with
eager joy: “Certainly!” The daughter ran to make it. The execu
tioner was staring at Don Bosco in amazement and with some
emotion he asked: “Don Bosco, do you know who I am?”
“Of course I do. You are a good man.”
“But how could you be so kind as to visit an executioner?”
“I know that you are a good and devout man.” (This was true.
Whenever an execution was scheduled, the executioner would send
five lire to a nearby church for a Mass to be said for the con
demned man.) “I would like to be friends with you.”
The poor man, never having been treated so affably by his betters,
was beside himself. He offered Don Bosco whatever he had in the
house. Don Bosco sat down, and the coffee was brought in, but
with only one cup.
“Bring another cup,” Don Bosco requested. “I would like you
to have coffee with me.”
“Oh no,” the executioner exclaimed; “that would be too great an
honor.”
But a second cup was brought in. Don Bosco poured the coffee
and handed it to the executioner. Flabbergasted, the man could
hardly drink it, so moved was he. Afterwards, Don Bosco stayed
to chat a little while, before taking leave of the family whom he
had charmed by his unexpected visit.
Word of this and similar courtesies soon spread among the guards,
who acclaimed Don Bosco as a fine man, even a saintly priest, and
were thereafter ready to aid him in all his undertakings for the
prisoners’ physical or spiritual welfare. They would tell him of the
arrival of new inmates and describe their characters and inclina
tions; they closed an eye if his visits went beyond the scheduled
time; and they immediately notified him if some patient in the
prison infirmary took a turn for the worse. It was this goodwill that
made it possible for Don Bosco to continue his prison ministry
until 1870, freely though prudently, even after harassing orders had
been issued to restrict his visits.
Don Bosco also used his influence over the prison guards to help
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them make their peace with God. He would say to them, “You
who are the executors of human justice should take care not to fall
into the hands of divine justice.” His words were always taken in
good part and the guards often visited him at the Oratory of St.
Francis de Sales and went to confession to him. The executioner
frequently attended the church services at Valdocco for a number
of years.1 When, however, towards 1870, the boys came to know
the nature of his job and showed repugnance for him, he ceased to
go there. Thereafter, though, in his walks he always went to the
neighborhood of Valdocco, where he could see from a distance the
rooftops and the dome of the church that reminded him of the
only man in the world, perhaps, who had shown him sincere
esteem and affection. His son, too, frequented the Oratory of St.
Francis de Sales. He was an excellent boy, deeply attached to Don
Bosco, whom he chose as his confessor. He desired to become a
priest, but on learning that his father’s occupation constituted an
ecclesiastical impediment, he became so deeply distressed that he
became ill. His health declined rapidly and he died of tuberculosis
with Don Bosco at his bedside.
Popular with the guards and beloved by the prisoners, Don Bosco
went to preach also in other prisons: that of the Senate, the Generala
and the CorrectioneL He usually preached on Thursdays and con
cluded by saying: “Til return this Saturday to visit you, but I want
you to prepare a nice gift for me.”
“What would you like?”
“Something very big; really enormous. Anything small serves no
purpose and wouldn’t be worth my while.”
“Tell us! We’re willing!”
“Each one will give me his own personal share, but a big one,
a really big one!”
They were quick to understand that he was alluding to confession
and would then laugh.
“I’ll have something for you for sure. I’ve got more sins than
anybody,” one would say.
“That fellow over there,” exclaimed another, pointing at a fellow
convict, “has committed sins even worse than yours.”
1The festive oratory was transferred to Valdocco in the fall o f 1844. See below
Chapter 26. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
A third would interject: “When it comes to that, no one can
beat you!”
“Come, Don Bosco!” everybody would shout. “There’ll be some
pretty tales for us to tell and for you to hear.”
“That’s what I mean,” Don Bosco would answer. “Otherwise it
wouldn’t be worth my while.”
“Don’t worry,” the prisoners would assure him as they crowded
around him. “You will not be disappointed.”
“It’s ten years since my last confession. . . .”
“Twenty for me. . . . ”
“Thirty over here!”
All laughed, Don Bosco with them, and they parted till the next
Saturday.
On Saturday, Don Bosco would go to the prisons. The convicts
who wished to go to confession were kneeling in a row. Unusual
scenes occurred at such a time, as all wanted to be first.
“It isn’t fair,” said one inmate to the first in line. “The fellow
at the end of the line should be first. It’s only six years since you’ve
been to confession, while that fellow has not been to the sacraments
for fourteen.”
“But I have big sins; as big as the earth, don’t you understand?
I have a right to be first.”
“My sins are even bigger than yours and I don’t push myself
ahead as you do. Move back.”
“You’re crazy! Do you want to bet that when it comes to sins
I’m far ahead of you?”
The arrival of Don Bosco would put an end to these strange
arguments, and confessions would begin. Don Bosco’s norm in
hearing the confessions of such rough men and boys was to make
them talk by asking pertinent questions lest their minds should
wander off. By practice he had learned to make each confession
short. The convicts were thereby pleased and satisfied, and willingly
went to him.
Sometimes, however, after a week’s instruction and promises to
go to confession on Saturday, whether out of human respect or
some devilish deceit, none of the convicts would stir for confession
when Don Bosco arrived. Somehow charity would always triumph
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in the end. The first to come forward would feel so happy after his
confession that the others were induced to follow suit.
These apostolic labors bore consoling fruits of conversion. Even
the most recalcitrant ended by becoming sincerely attached to Don
Bosco, and manifested their affection by calling on him after their
release from prison.
When, afterwards, Don Bosco would learn that someone’s term
was up, he would endeavor to find him work with an honest em
ployer, especially if the prisoner were young and penniless. He
would then continue to take an interest in his moral conduct. He
also tried every means to prevent his relapse into evil and to enable
him to live honorably and save his soul. Many convicts, after
leaving prison, led such honest lives (with his aid) that they even
managed to attain honorable positions in society. N ot so long ago,
there were still in Turin many ex-convicts who, thanks to Don
Bosco’s zeal, had become exemplary fathers of families and honest
citizens. Many of them remembered the good priest and visited him
at the Oratory, continuing their friendly relations with him.
It also happened several times that some of them, many years
after their release, would recall Don Bosco’s warm affability and
feel the urge to return to God. They would come to the Oratory
from their distant homes, present themselves to Don Bosco, and
say, “I am so and so. You heard my confession when I was in
prison. Do you still remember me? Since then I’ve never been to
confession. Now I come again to you, for I want to put my con
science in order. I really want to go straight.”
Father Michael Rua, Bro. John Tamietti, Mr. Joseph Tomatis,
Bro. Joseph Buzzetti and others were witnesses to such incidents.
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CHAPTER 20
Useful Contacts
JL J'O N BOSCO’S inexhaustible activity ranged far and
wide, extending to prisons, to religious institutions, to his festive
oratory, and to preaching and hearing confessions in public
churches. He never undertook a new mission without first apprising
Archbishop Fransoni, either in writing, or personally, during his
frequent visits to him in the episcopal residence where he was
always warmly received. Don Bosco unfailingly turned to his ecclesi
astical superior for directives whenever he was faced with difficul
ties in his manifold activities, or when he had to make important
decisions, and to these directives he scrupulously adhered. Even
years later, from time to time, we heard Don Bosco speak with
reverence and love of this intimate relationship with his archbishop,
and thus we could infer how dear he was to him. Then, too, when
ever Don Bosco’s opinion was asked regarding diocesan affairs, his
respectful answer was well received by the archbishop.
Foremost in his mind was the catechism, which he regarded as
one of his dearest books. While teaching it, he detected in the
diocesan textbook entitled Compendio della Dottrina Cristiana
[Compendium of Christian Doctrine] several sentences which he
judged to be inexact. He studied them, made several corrections
and presented them to Archbishop Fransoni, explaining his reasons
for so doing. He believed that there was a discrepancy between the
Italian version and the Greek and Hebrew texts. For example, in
the catechism, the ninth commandment of God was: “Thou shalt
not covet thy neighbor’s wife.” Don Bosco suggested that it be
rendered in a more precise, chaste and comprehensive way, more
in accordance with the original text: “Do not covet thy neighbor’s
person.” The archbishop concurred with Don Bosco’s findings and
praised him, but he did not wish to take it upon himself to change
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anything in the diocesan catechism. He referred Don Bosco to the
vicar general, Canon Philip Ravina, asking him to examine the
texts and give his opinion. The canon complied*, he also consulted
with Canon [Joseph] Zappata and other members of the arch
diocesan chapter, and the final answer was negative. Later when
Canon Lawrence Gastaldi, who was acquainted with Don Bosco’s
opinion on the matter, became archbishop of Turin, he accepted
Don Bosco’s point of view and saw to it that, if not all, at least
several of his revisions were made in the diocesan catechism.
Moreover, Don Bosco’s frequent visits to the episcopal residence
enabled him to share his ecclesiastical superior’s joys and sorrows.
In that year the archbishop was greatly consoled by the conversion
of a young Protestant lady, both because of the conversion itself
and also because of its circumstances. Don Bosco often spoke of
this and other triumphs of God’s grace. At that time the king and
the archbishop were still on excellent terms. The following event
took place in the month of June.
A daughter of the Dutch ambassador at the court of Savoy, upon
being opposed by her parents in her will to abjure Protestantism
and become a Catholic, fled from her home and sought sanctuary
in the convent of the Lateran Canonesses [in Turin] where she was
entitled to the right of asylum. Her father’s demand that she be
returned home was upheld by the Prussian and British envoys, but
Archbishop Fransoni replied that the natural right to embrace the
true Faith was superior to that of parental authority; that the girl
was free to leave the sanctuary she had chosen; that her father, or
someone authorized by him, could visit her and find out for himself
that she had not changed her mind; that he, the archbishop, would
never violate her rights by evicting her. Count [Clement Solaro
della] Margherita, speaking on behalf of the king concerning the
archbishop’s statement, added that the convent was protected by
ecclesiastical immunity and therefore above diplomatic privileges;
and that, furthermore, the girl, being a foreigner, could not be
coerced into acting against her will. The diplomatic corps’ attempt
to intervene was unsuccessful and the young lady abjured Calvin’s
and Luther’s errors in the archbishop’s presence. Shortly thereafter
she was reconciled with her parents and faithfully persevered in the
Catholic Faith, That is the way in which freedom of conscience was
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
understood in those days. The weak were helped and defended
against the bullying of the strong.
Anxieties and fears, however, were not lacking, even if entwined
with joys. Archbishop Fransoni and Don Bosco had foreseen and
pointed out the goals of the sectaries and were aware that not a
few members of the clergy, blinded by Gioberti’s writings, were
unconsciously preparing themselves to support the revolutionary
movement. It was a crafty maneuver. The seditionaries of 1821
and 1831, as well as the friends of the Giovine Italia [Young Italy]
had made a determined effort to win over the people and to present
a good image of themselves by introducing and promoting popular
education, literature, commerce and transportation. They were par
ticularly interested in schools of methodology, night and Sunday
schools and homes for the poor. Basically, all these things were
good and were meant to win the approval of all without arousing
suspicion. However, even a superficial examination would have re
vealed that these works were merely philanthropic and not prompted
by [supernatural] charity; their scope was purely humanitarian; use
ful and praiseworthy, no doubt, but not inspired by the spirit of
the Gospel, which teaches that only those who help the poor in
Christ’s name will gain Christ as an eternal reward. This exclusion
of Christian motivation by the revolutionaries should have put
prudent men on their guard and made them realize that these under
takings were meant to win adherents to the secret societies and
that their sponsors, under the guise of working for the welfare of
the people, were actually plotting against Church and State. Thus,
with sectarian goals, a number of kindergartens had been opened
in Tuscany; at Pisa they were actively promoted by the Protestant
Matilde Calandrini who, as a matter of policy, conducted Protestant
services in the classroom itself. She was the center of a group of
heretics, atheists, and self-styled philosophers with no religious
affiliation allegedly willing to help her educate the people. Valerio
Lorenzo1 and others, among them Father Ferrante Aporti,2 were
active in spreading these kindergartens; the latter, in particular, was
credited with having introduced them into Italy according to the
1Valerio Lorenzo (1810-1865) was a liberal politician. [Editor]
'Ferrante Aporti (1791-1858) was one o f the foremost educators in Italy at
this time. [Editor]
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plan of the Scottish Protestant [Robert] Owen, a leader of a saint-
simonian sect.3 Aporti had opened his first kindergarten at Cremona
in 1830; in the meanwhile, he was introducing a methodology of
his own for elementary school teachers.4
Although Turin already boasted a flourishing Catholic kinder
garten, founded as early as 1825 by Marquis Barolo and later bit
terly opposed by the sectaries, nevertheless the liberals wanted to
introduce the new type of kindergarten, and were all in favor of
establishing a chair to train teachers in pedagogy. Bishop Dionysius
Pasio of Alessandria, president of the School Reform Board, was
hoodwinked by these gentlemen and unwittingly served their pur
pose. When Bishop Pasio wrote to the Sardinian consul in Milan5
asking him to recommend some outstanding educator, the latter
consulted the governor-general of Lombardy and he suggested
Abbot Aporti, whom he very highly praised. Thereupon, Bishop
Pasio advised King Charles Albert to invite Aporti to Turin. The
king had kept Archbishop Fransoni informed of these steps, know
ing that the archbishop was opposed to Bishop Pasio’s plans. This
was an act of solidarity with Pope Gregory XVI, who in 1839, in
a circular letter to all the bishops of the Papal States, had forbidden
the introduction of kindergartens of the type sponsored by Father
Aporti.
The hour was drawing near for the first onslaughts against the
Church by the promoters of error. Meantime, in furtherance of his
mission, it was necessary for Don Bosco to establish relations with
prelates and with the more outstanding religious leaders in Turin
and throughout Piedmont: some were members of the diocesan
clergy; others belonged to religious orders, to the judiciary and
even to the king’s council. These would become his most distin
guished benefactors, his advisors and his alert supporters. Divine
Providence was behind these contacts which could not have been
made so easily or so rapidly without the circumstances preordained
by the same Providence.
* Count Henri de Saint Simon (1760-1825), a French philosopher and scientist,
was one o f the founders o f Utopian Socialism in France, [Editor]
*[Giuseppe], Montanelli, Memorie sull'ltalia e specialmente sulla Toscana, ecc.
8Piedmont was part of the kingdom o f Sardinia under the House o f Savoy.
Milan, in Lombardy, was then administered as an integral part o f the Hapsburg
Empire. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
During his visits to the archbishop’s residence, Don Bosco would
often meet bishops who had come for business with the archbishop,
and also bishops of other ecclesiastical provinces, who frequently
came to Turin also for court affairs. We think that on these occa
sions he made the acquaintance of many venerable personages. In
fact, from the very first years of his priesthood, we see him dealing
almost as an equal, we would say, except for the respect to the
episcopal dignity, with Bishop Philip Artico of Asti, Bishop Modesto
Contratto of Acqui, a Capuchin, and Bishop John Peter Losana of
Biella. He was friendly with Bishop Clement Manzino of Cuneo, a
Discalced Carmelite, Bishop Louis Moreno of Ivrea, Bishop Alex
ander Vincent Louis d’Angennes of Vercelli, Bishop Jacob Philip
Gentile of Novara, and Bishop John Thomas Ghilardi of Mondovi,
a Dominican who was held in high esteem at court and who was
most zealous in fostering piety and defending the rights of the
Church. To these and many others we should add the new vicar
apostolic at the court of Savoy, Archbishop Anthony Antonucci,
titular of Tarsus. Thus, from these very first years until the end of
his life, Don Bosco had the good fortune to be in a position to
follow the advice of Sirach: “Frequent the company of the elders:
whoever is wise, stay close to him. Be eager to hear every godly
discourse; let no wise saying escape you.” (Sir. 6, 34-35)
Besides the archbishop’s residence, the Convitto of St. Francis of
Assisi was a meeting place for the cream of Piedmontese society.
Bishops and other prelates, of lesser rank, came to confer with
Father Guala. Among those who went to confession to Father Guala
were John Anthony Oddone, who became bishop of Susa in 1845,
Louis of the Counts of Calabiana, consecrated bishop of Casale in
1847, Chevalier Vasco, Chevalier [Mark) Gonella, Count [Joseph]
Provana of Collegno, Silvio Pellico, the Marchioness of Ruffia,
Marchioness [Julietta Colbert] Falletti of Barolo, who habitually
sought his advice before opening charitable institutions, and many
other eminent Turinese. Father Guala had also made friends with
the Fathers of the Society of Jesus, especially Father [Anthony]
Bresciani and Father Felice; the latter, Father Franco, and Father
Merlino often preached at St. Francis of Assisi Church. Count
Avogadro della Motta and Count Clement Solaro della Margherita
often met with him and talked at great length. Even Count
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Barbaroux came to consult him while compiling the new code of
laws.
Then, too, there was Father Cafasso, whose spiritual direction
was sought by some bishops, many pastors, priests, lawyers, men
in the armed forces, doctors and merchants, besides a large number
of common people. He was the confessor of nearly all the canons
of the archdiocese and of not a few of the nobility, among whom
were [Count Ernest Bertone] of Sambuy, [Count] Charles Albert
Cays, [Count] Clement Solaro della Margherita, as well as a num
ber of the most prominent ladies of Turin. The Duchess of Mont
morency had placed all her confidence in him and sought his advice
on domestic as well as spiritual matters and, later, also on her
generous contributions through him to the Oratory of St. Francis
de Sales.
These illustrious people were the avowed friends of the festive
oratories from their very beginning. Together with other outstand
ing people, they witnessed the marvellous happenings of a great
part of Don Bosco’s life. In a short while they came to hold him
in high regard, as a man entirely dedicated to the Lord— an opinion
they themselves expressed to us.
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CHAPTER 21
First Writings
Jj-^UBLIC opinion, fired by the needs of the times, spurred
on by secret agents,1 and supported by civil law demanded that the
greatest possible efforts be made to educate the masses. Don Bosco
was among the first to foresee how both education and the press—
excellent things in themselves— would inevitably become the most
powerful means with which the devil would spread evil and error
among the people. France was already giving deplorable proof of
this. “We must forestall this peril as much as possible,” Don Bosco
repeatedly declared. “We must counter a secularistic education and
press with one based on religion.” Thus it happened that he decided
(and he remained steadfast in this decision throughout his life) to
dedicate himself to the education of the young and the adults
through good books. To this end he became a writer. This task
robbed him of much needed night rest and of the little free time
that remained after the daily demands of his boys, his sacred minis
try and his study of moral theology.
The little desk in his room was piled high with notebooks and
papers crammed with annotations which he had diligently gathered
on such topics as the defense of the Faith, the Catholic Church, the
Papacy, edifying episodes, devotions and other subjects, sacred and
secular, for the instruction of the young. Thus he gathered material
for the many books he planned to write, whose timeliness and ex-
1 Of all the Italian states, Piedmont was the one in which the movement for a
constitutional state was making the greatest headway. This movement, a mixture
o f liberalism, conservatism and radicalism, was predominantly anti-Catholic. In
its view the Church usurped powers properly belonging to lay authorities. After
Charles Albert’s abdication in 1848, his son, Victor Emmanuel II, threw in his
lot with the liberals and approved legislative measures designed to contain the
Church’s power within narrowly defined religious limits. This meant taking away
from the Church's jurisdiction areas o f social control. Chief among them was
education, which the Church had always considered essential to the fulfillment o f
her mission. [Editor]
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cellence were confirmed by their numerous reprints and favorable
comments of outstanding people.
Despite his belief in the excellence and power of this mission,
Don Bosco never posed as an author, nor did he ever express vain
sentiments. His sole purpose was God’s glory and the welfare of
souls, and, distrusting himself, he never published anything without
first submitting it to ecclesiastical authorities for their revision, in
accordance with Church laws.
A t the same time, in his humility, rather than aspire to fame as
a skillful and polished writer, as he could have been, since he had
had a scholarly education, he strove for simplicity of style in all
his writings. He aimed, above all, at making the truths of the
Catholic Faith clear to all, even the least educated workingman
and housewife, thus to lead them to God. To this end, as soon as
he had written a booklet, before sending it to the printer, he would
read it to persons of scant education and then ask them if they had
understood it. If a word or the meaning of some phrase was not
clear, if the expression was too classical or beyond them, he would
go over it, and rewrite whole paragraphs again and again, until he
was sure that they understood what it meant. Thus he developed
the proper method to follow, not only when writing, but also when
preaching to people with little or no education. Though he avoided
pompous verbiage or elegant expressions, he did not neglect to
blend the purity and propriety of language with smoothness and
clarity, so as to render his writings pleasing and instructive to all
classes of people. Consequently, they were avidly read by the young
and the adults. “His first editor” [we might say], wrote Father
Angelo Savio,2 “was the Convitto's doorman.”
A nd now let us visualize Don Bosco as he first takes up his pen,
never to set it down again. Ever present in his mind was his dear
friend Louis Comollo.3 He could still hear Louis’ delirious words
one night before his death, when he cried out against his soul’s
enemies: “With your powerful help, O Mary, I triumphed over all
my evil enemies! . . . Yes, you are the vanquished . . . I am the
victor! . . . Hers is the victory! . . . ” These words Don Bosco
s A pupil o f D on Bosco in the first years o f the oratory and later a Salesman.
[Editor]
1See Vol. I, Chs. 38,51 and 52. [Editor]
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had jotted down in his drafts of sermons, and he repeatedly men
tioned them in his sermons.
Aside from the many favors believed to have been obtained from
God through this saintly youth’s intercession, Don Bosco had been
greatly impressed by a singular incident which he kept secret until
his last days, when he confided it to one close to him.
About four years after Louis’ death,4 some of his fellow seminari
ans, anxious to see the condition of the corpse, without their superi
ors’ knowledge, plotted with great secrecy to open his tomb.
Removing a stone slab, they descended into the crypt, lit some
torches, and found the coffin on the ground to the left of the main
altar. They opened it and saw that the youth’s corpse was incorrupt,
his features unaltered. Deeply moved and filled with wonderment,
they tore off part of his cassock to keep as relics. They did some
thing else, and, inexcusably: they cut off a finger. They then dosed
the coffin, replaced the stone slab, and removed every trace of their
misdeed. A few days later one of them called on Don Bosco, and
with an air of mystery said to him: “I must tell you something very
important. Promise that you’ll keep it a secret.”
“I will, if it does not offend God or harm anybody.”
“It’s none of that, but woe to us if anybody finds out.” He then
revealed what they had done. Then he unwrapped a little package
and presenting the finger added: “I took this relic for you!”
Don Bosco could hardly believe his eyes: the flesh was soft and
had the same color as that of a living person. He was troubled, and
he censured the deed, for it had not been authorized. He refused
the gift and, after insisting that the finger be buried again in con
secrated ground, he made them understand how severe were the
penalties prescribed by civil law for violating a tomb. So disgusted
was he, that he did not want to think about it any more; otherwise
it would have been possible to have the fact authenticated. Fifty
or more years later, when some work was done in the crypt, the
coffin was found to contain only the bare skeleton.
High esteem and veneration for Louis Comollo had motivated
that imprudence; but Don Bosco, in order to accede to his friends’
wishes, decided to perpetuate Louis’ memory by presenting him as
a model for young men, especially those aspiring to the priesthood.
4Louis Comollo died on April 2, 1839. [Editor!
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Louis Comollo’s biography was his first booklet, and he wrote it
while he was still in the seminary. When it was ready, he presented
it to his superiors for their examination and opinion.
In describing Louis’ frightening dream shortly before his death,
Don Bosco had written, strictly for himself and not for publication,
the names of various persons whom Louis had confidentially told
Don Bosco [then a seminarian] he had seen falling into hell or
already there. This amounted to a corroboration of what he had
narrated. The names were those of prominent people, respected and
reputed for virtue. Those superiors who knew some weakness of
theirs were horrified at this revelation. Some of these people were
dead but others were still living. Naturally, the superiors deleted
those names before giving their approval for the publication of the
biography in 1844. This first edition was anonymous and entitled:
Cenni storici sulla vita di Luigi Comollo, morto nel Seminario di
Chieri, ammirato da tutti per le sue singolari virtu, scritti da un
suo Coliega? [Historic Account of the Life of Louis Comollo who
died in the seminary of Chieri, admired by all for his singular
virtues. Written by a fellow seminarian]. There was this preface.
To the Chieri Seminarians:
Since virtuous deeds are much more important than elegant dis
courses, it is quite proper to present to you a short biography of one
who lived with you under the same roof and under the same discipline.
Because of this, he may serve as a model for you, and help you to be
worthy of the sublime goal to which you aspire—to become, one day,
worthy levites in the Lord’s vineyard.
True, this manuscript lacks two important things: a polished style
and elegant phrasing. For these reasons I have bided my time, in the
hope that a better writer would undertake this task. But since I waited
in vain, I have finally decided to do it myself as best I can. I was urged
to write it by the repeated requests of my fellow seminarians and of
other people. I am sure that your esteem for your departed friend, and
your great piety will know how to condone, and even supplement my
deficiencies.
Although I cannot dazzle you with fine phrases, I am happy to tell
you that what I have written is the truth, for I myself witnessed or heard
*Tipografia Speirani e Ferrero, Torino, 1844,
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
these things, or learned them from trustworthy persons. You can judge
for yourselves, since you too witnessed many of the events.
If, in reading these pages, you feel encouraged to practice some of
his virtues, then be grateful to God, to whom alone I dedicate this work,
as I pray that it be beneficial to you.
With words no less affectionate did Don Bosco conclude Louis’
biography. May his words be read and meditated upon each year
not only by boys but also by seminarians.
Louis Comollo’s edifying illness and death, replete with virtuous senti
ments of piety, aroused in many seminarians the desire to emulate him.
Not a few determined to put into practice the counsels and admonitions
he had given them while still alive. Others followed his virtuous ex
amples so well, that some who had not shown any clear signs of a
vocation, resolved to become models of virtue after Louis’ death.
“It was Louis’ death,” one of his fellow seminarians said, “which
made me resolve to lead a truly virtuous life and become a good priest.
Although this resolution has been ineffective so far, I am not discouraged;
in fact, I want to redouble my daily efforts.”
That these resolutions were not merely impulsive and momentary is
proven by the fact that the influence of Louis’ virtues is still felt nowa
days. A few months ago the seminary rector told me that the students’
change in deportment as the result of Louis’ death was no passing phe
nomenon. It still lasts.
Here we should remark that this is mainly due to two apparitions by
Louis Comollo after his death. One of them was witnessed by an entire
dormitory of his fellow seminarians.
In the first edition of 3,000 copies, Don Bosco barely mentioned
these miraculous events. It was not until 1884, that, in answer to
our pleas, he consented to give a detailed account of one of these
apparitions. The above stated reasons6explain the fright engendered
by the second apparition. It was necessary that not only Samuel,
“When Louis Comollo confided to Don Bosco, then a fellow seminarian, his
dream on hell, he also revealed to him the names o f well-known and highly
esteemed people whom he had seen in hell or about to fall into it. See p. 155.
[Editor]
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but also some of Eli’s sons, should hear the Lord’s voice. [Cf. 1
Kgs. 3, 3ff]
Meanwhile Don Bosco was offering his literary firstfruits to the
Blessed Virgin, as two bouquets of flowers. The first was the afore
mentioned biography, which was an illustration of Mary’s protection
in life and death of a devoted seminarian. The second was a booklet
entitled: Corona dei sette dolori di Maria, con sette brevi con-
siderazioni sopra i medesimi, esposte in forma della Via Crucis
[Chaplet of the Seven Sorrows of Mary, brief meditations de
signed as a Way of the Cross]. He wrote it while still at the Con-
vitto Ecclesiastico, on the occasion of the solemn novena and feast
of Our Lady of Sorrows, an annual celebration at St. Francis of
Assisi Church, the home of a sodality in honor of Our Lady under
this title whose dues were 15 soldi.
This 42 page booklet opened with the Corona which later on was
reprinted in the Giovane Provveduto7 with the Stabat Mater and
other ritual prayers, but without the very short prayers that followed
the mention of each sorrow. In these short prayers one asks the
Blessed Virgin: for grace to be ever mindful of Our Lord’s Passion;
to be freed from the persecution of the visible and invisible enemies
of the soul; that all sinners seeking Jesus in true contrition may
find Him again; to be able to accompany Jesus to Calvary with
unceasing sorrow for our sins; to beg from God grace to seek,
through constant meditation, Jesus, crucified by our sins; to wash
away continuously with our tears of true contrition the mortal
wounds inflicted upon Jesus by our sins; lastly, that all sinners may
understand the harm done to the soul by staying away from God.
The seven tender meditations on the Seven Sorrows, which are
not found in the Giovane Provveduto, implored Our Lady for the
grace of responding to God’s mercy in order to merit eternal salva
tion; for the ever abiding presence of Jesus and Mary in our hearts;
for the finding of Jesus again, if lost through evil passions or tempta
tions of the devil; for Mary’s pardon for our offenses to Her; for the
recognition of the great value of suffering; for the softening of our
hearts, and true repentance for the sins which have caused Her so
TThe Giovane Provveduto is a prayer book compiled by D on Bosco for the
young. The English version is entitled The Companion of Youth and is available
from Salesian Publications, Blaisdon Hall, Longhope, England, or from Salesiana
Publishers, N ew Rochelle, N .Y ., U.S.A. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
much suffering; that our last breath may be united to Mary’s sighs,
as they issued from the bottom of Her heart during Our Lord’s
Passion.
The booklet had the following introduction:
The primary purpose of this little work is to facilitate the recollection
and meditation of the bitter sorrows of Mary’s tender heart. These prac
tices are most gratifying to Her, as She Herself has more than once
revealed to Her devotees, and also most efficacious to us in obtaining
Her protection.
To make these meditations easier, they are first presented as a crown
commemorating Mary’s Seven Sorrows; then one should meditate upon
each, as though performing the Way of the Cross.
May the Lord accompany us with His divine grace and blessing,
that we may succeed in our endeavors, and that we may be truly and
frequently mindful of Mary’s sorrows for our spiritual welfare and for
God’s greater glory.
This booklet, printed anonymously from the presses of Speirani
and Ferrero, had a wide circulation and several reprints. It further
proves Don Bosco’s lifelong tender devotion to the Passion of Our
Lord and the sorrows of His heavenly Mother which we saw re
main so ardent in him to the very end of his life. It was no accident
that Divine Providence disposed that the renowned artist [Joseph]
Rollini should paint Our Lady of Sorrows on Don Bosco’s tomb.
It reminds Don Bosco’s sons of their spiritual father’s admonition
never, by their conduct, to be a cause of sorrow to their most lov
ing heavenly Mother, so that She may not have to say of any one
of them: “All you who pass by the way, look and see whether
there is any suffering like my suffering.” (Lam. 1,12)
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CHAPTER 22
A Spiritual Guide
T h e year 1844 saw a change in the duties of the Con-
vitto’s superiors. Father Guala’s leg pains became so intense that
he was obliged to give up his regular preaching and lecturing on
moral theology, and to entrust to Father Cafasso all scholastic and
disciplinary matters. Confined to his room, Father Guala limited
his activity to the overall management. Whenever his infirmity
kept him from celebrating Mass, he would, to the student’s edifica
tion, receive Holy Communion. This desire to be united with his
Redeemer in the Holy Eucharist was a sublime lesson to the student
priests.
Don Bosco became Father Cafasso’s assistant, coaching the less
gifted students in moral theology, and sometimes preaching in St.
Francis of Assisi Church. Father Cafasso was very much impressed
with Don Bosco’s extraordinary ability to plan his daily activities.
He also had a persistent idea concerning his young friend, which
he would not disclose, and an unabating esteem for him which
came close to veneration. Bishop Cagliero was an eye witness to
this for a good ten years.
When he had first come to the Convitto, Don Bosco had con
fided everything to his spiritual director, among other things, a
dream in which he had seen himself as a tailor mending old
clothes.1 Father Cafasso had looked at him intently and asked:
“Can you mend clothes?”
“Yes, and I can also make trousers, jackets, coats and even
cassocks.”
“We’ll put you to the test!” And every time they met he would
ask: “How are things, tailor?”
1See vol. I, p. 285. [Editor]
159
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Grasping the meaning of this query Don Bosco would reply: “I
am awaiting your decision.”
Father Cafasso, discerning and farsighted in judging men, scru
tinized each student’s character and inclinations before assigning
him a suitable place in God’s vineyard. “His profound knowledge
of moral, ascetic and mystical theology,” wrote Don Bosco, “com
bined with his alert insight and sharp discernment of souls, enabled
him to fathom and sum up in a few words the ability, piety, learn
ing, propensities and capabilities of each of his student priests. He
would always say: ‘This one will be a good pastor, that one, a
good curate, a third one, a good chaplain; here is a prudent spir
itual director for a convent; there is a worthy director of a school.’
If someone asked him personally, he would reply: ‘You’ll make an
excellent prison chaplain’; or, ‘Your mission is to assist patients
in hospitals where you’ll do much good.’ To others: ‘You’ll be
come a well-known and successful Lenten preacher, a zealous
missionary, a good teacher and catechist, a reliable spiritual direc
tor.’Events always proved him right.”
Among the Convitto’s students, this engendered unlimited con
fidence in his judgment, and no one ever regretted having followed
his advice.
Don Bosco’s primary purpose at the Convitto was study; all his
other undertakings, complex though they were, he regarded as
merely accessory. He was intensely interested in sacred studies,
especially bible and church history. He had special plans for these
subjects. The peace and silence that reigned in the monastery of
the M onte dei Cappuccini [Capuchin Hill] and that of the
Madonna di Campagna [Our Lady of the Fields], where he had
several close friends among the Capuchins, made him desirous of
retiring for a while among them, or in some other solitary place, to
deepen his knowledge and better prepare himself for preaching.
One day he disclosed this desire to Father Cafasso, whose only
reply was a smile.
Nor did he abandon the idea of becoming a missionary. He felt
strongly inclined to bring the light of the Gospel to infidels and
savages, among whom he would meet thousands, even millions of
boys. He was enthused over the fact that after a perilous and al
most uncharted journey, the Oblates of Mary had, in 1839, pene
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trated the kingdoms of Ava and Pegu,2 where they preached the
true Faith; and that, in 1842, this missionary territory had been
entrusted to them, and a member of their congregation had been
appointed bishop. Great were the fruits of their apostolic labors.
Father Cafasso, who noted everything Don Bosco undertook, let
him study French and Spanish, but when he began to take up
English, he told him outright: “The foreign missions are not for
you!”
“Why not?” asked Don Bosco.
“Just try to go. You can’t even stand a minute in a closed car
riage, let alone travel a mile, without getting sick to your stomach.
You have repeatedly found that out and you want to cross the
ocean? You’d die during the voyage.” Thus, this project too went
up in smoke, not so much because of an unsurmountable difficulty,
but out of compliance with his superior’s advice.
Other ideas that kept cropping up gave him no rest, especially
toward the close of his third year at the Convitto. Don Bosco had
a lofty esteem and strong love for every religious order and con
gregation. Destined by God to found the Pia Societa di S. Francesco
di Sales [The Pious Society of St. Francis de Sales], he believed
and felt that he was called to the religious life. He himself con
fided this to Father Angelo Savio, a pupil of his at the Oratory of
St. Francis de Sales in its early years. He was so convinced of this
calling, which he felt sure would also provide him with the means
for the steady care of boys, that he discussed it with the Oblates of
Mary on his visits to the shrine of La Consolata [Our Lady of
Consolation]. Therefore, whether the old idea of becoming an
Oblate of Mary had been rekindled,3 or whether he wished to
startle Father Cafasso out of his prudent reserve and elicit from
him an authoritative reply in reference to his vocation, Don Bosco
told Father Cafasso of his new train of thought. The holy priest
listened attentively to all his plans and arguments, and when Don
Bosco finished speaking he gave him only a sharp and resolute
“No!”
Amazed though he was at Father Cafasso’s tone, Don Bosco
aAva and Pegu were the ancient capitals of Upper and Lower Burma respec
tively. [Editor]
*See Vol. I, p. 380f. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOH N BOSCO
refrained from even inquiring about the reason for this refusal. He
continued to pray fervently that the Blessed Virgin might show him
how and where best to exercise his sacred ministry on behalf of
souls. Despite his strong inclination to dedicate himself especially
to the welfare of more neglected boys through the festive oratory,
he still did not want to rely on his own judgment, fearing that he
might have misconstrued his dreams, clear though they were. Mean
while the time was approaching when, according to the Convitto’s
regulations, Don Bosco would have to leave and decide on the
kind of priestly duties he would assume. A number of pastors
were seeking him as their curate, among them Father Joseph
Comollo, pastor at Cinzano and uncle of the deceased seminarian
Louis Comollo. Father Comollo had obtained Archbishop Fran-
soni’s consent to have Don Bosco become administrator of his
parish, since he himself could no longer care for it, due to old age
and sickness. This assignment, however, would be quite brief, for
the old priest was nearing the end of his days. But God, who lov
ingly cared for so many poor boys, had plans also for the one who
was to be instrumental in their salvation. One day Father Guala
called Don Bosco to his room. The latter knew nothing, as yet,
of the appointment made by the archbishop. Father Guala advised
him to write a letter to the archbishop, thank him for the honorable
position offered him, but respectfully decline it, since he felt no
inclination towards it. Don Bosco obeyed and his request was
granted. We can deduce from this how Father Guala also had an
intuition of what Don Bosco’s life work would be.
The time had now come for the yearly spiritual retreat at St.
Ignatius Shrine4 and so Father Cafasso told Don Bosco: “To make
a right decision in your vocation, you must meditate upon it before
O ur Lord and pray, pray much. A spiritual retreat is about to
start at St. Ignatius. Go there and beseech God to make His will
clear to you. Then let me know your intentions.”
Don Bosco set out with Father Cafasso who, foreseeing the
extensive mission and the grave responsibilities his pupil would
assume, wanted to prepare him to be the worthy executor of God’s
plan. It was June. For the first time Father Cafasso was preaching
the meditations to the priests. He was well prepared: the past ten
4See p. 96. [Editor]
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years had also made him ready for the instructions, and from
then until his death, he preached almost every year at one or two
retreats. His plain, simple words, outlining the exact Christian and
ecclesiastical obligations, were persuasive, touched the heart,
moved his listeners to tears, and spurred them on to a holier life.
The good he did was far reaching. It was not he who spoke, but
God’s grace. Everyone was anxious to hear him again the follow
ing year. All the priests on retreat went to Father Cafasso for con
fession and left in joy and peace, full of ardor, zeal and courage,
comforted, and determined to better their lives and persevere in
their good resolves.
Don Bosco took part also in the laymen’s retreat. Father Guala
insisted on being taken up there to preach it. Afterwards, Don
Bosco returned to the Convitto and expectantly waited, anxious to
know what Father Cafasso would tell him, now that the retreat was
over. But it seemed that Father Cafasso had no such intention. Don
Bosco’s future seemed somewhat perplexing. It was certain that he
was going to leave the Convitto, and, Father Guala had intimated
that diocesan positions and dignities were not for him. On the
other hand, Father Cafasso was against his entering a religious
order or volunteering for the foreign missions. What was he to do?
He felt the need for spiritual and material assistance, but to whom
could he turn? What would his spiritual director decide? To learn
Father Cafasso’s mind he resorted to a sort of stratagem. He went
to him and told him that he had packed his few belongings and
that before leaving to become a religious he had come to pay his
respects. With a friendly smile, the good priest replied: “Why the
hurry? Who will take care of your boys? Don’t you think that you
have been doing them some good?”
“Yes, but if Our Lord wants me in the religious life, He will have
someone else care for them!”
Father Cafasso looked at him very gravely and with a certain
fatherly solemnity said: “My dear Don Bosco, forget about be
coming a religious. Unpack your trunk, if you ever did pack it, and
continue to work for your boys. This and naught else is God’s will!”
Smilingly, Don Bosco bowed his head to his spiritual director’s
grave and resolute words. He had found out what he wanted to
know. True, the road he would have to follow, the means and the
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
location were still unknown, but he did not worry. God, who had
spoken through Father Cafasso, would provide. He knew he could
expect crosses, privations, adversities, humiliations; but he was not
frightened. “C harity. . . is not ambitious.” (1 Cor. 13,5) He could
have aspired to honorable positions. With his talents and his tact
in dealing with people and situations, with his firmness and de
termination, a brilliant and lucrative career would have been his,
with the possibility of even high offices. Instead, he accepted poor
boys as his inheritance and lifework. Only an ardent love of his
fellowmen could have induced him to accept so heavy, yet so
welcome, a sacrifice.
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CHAPTER 23
Controversial School Reforms
O n July 10, 1844, an edict of Charles Albert estab
lished throughout Piedmont the so-called method schools, which
now go by the name of normal schools. Their purpose was to in
struct elementary school teachers in the best teaching methods.
Their first instructor was to be Father Ferrante Aporti, whom
Charles Albert had called to Turin from Cremona. Letters of high
recommendation from the viceroy of Lombardy1 had led to his
choice.
Father Aporti’s arrival in Turin was a triumph. By their noisy
welcome and applause, the liberals and sectarians openly declared
him to be one of their own. Meanwhile, from Lombardy, Arch
bishop Fransoni had received rather unfavorable reports regarding
this priest. There were overtones of war by the godless against God
and His Church.
The method school was formally opened on August 26, 1844,
in a hall of the Royal University, and was to be in session until
the end of September. No one would be admitted to examinations
for certification as an elementary school teacher in the provinces of
Turin, Pinerolo and Susa starting from the school year 1844-45,
without an attendance certificate from the method school. Exam
inations were scheduled for September 30; certificates for first and
second year elementary school teachers and for professors of
method would be issued by the university secretariat. No sooner
did Father Aporti start his pedagogy lectures, than the liberal
writers gave them so much praise and publicity that thinking men
became apprehensive. Meanwhile Don Bosco kept watch to see
what would develop.
1 Cremona, situated in Lombardy, was then administered as an integral part of
the Hapsburg Empire. [Editor]
165
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The archbishop notified the School Reform Board that he dis
approved of the attendance of ecclesiastics at Father Aporti’s lec
tures, and he directed that there be posted in every church sacristy
a handwritten letter of his, forbidding every priest of his arch
diocese from doing so. The king went into a rage and declared
that he would not revoke either Father Aporti’s appointment or
the method lectures. Liberal councilors who had the king’s in
judicious ear, fanned the flames of his royal indignation. One of
the surest ways of betraying the king was to set him against Arch
bishop Fransoni by discrediting with calumny this great prelate
whose good sense, virtue and steadfast integrity hindered their
designs.
Meanwhile, letters were exchanged between the king, then stay
ing at Racconigi, and the archbishop, who paid him a visit to
clarify his stand in the controversy. Charles Albert received him
with coldness at first, because he was obviously still upset; but
soon he warmed to him, listened to his words, and ended by de
claring himself thoroughly satisfied with the archbishop’s explana
tions. But it was not long before the king’s anger was rekindled.
The archbishop had reprimanded a pastor in Turin for permitting
Father Aporti to celebrate Mass in his church without the chan
cery’s previous authorization. This was a ruling of the archdiocesan
synod, a dutiful act of obedience towards ecclesiastical authority,
flouted by Father Aporti but necessary to avoid incurring suspen
sion from the priestly ministry. Perhaps courtiers had presented
this incident as a deliberate affront to the sovereign himself. Thence
forth discord broke off the warm relations which till then had ex
isted between king and archbishop. Father Aporti became such a
favorite of the king that the latter, some years later, [1848] recom
mended him to Pius IX for promotion to the archbishopric of
Genoa. The king also appointed him a senator of the realm. But
even though the king was acting in good faith, the archbishop’s
moves were based on facts and not mere suspicion. From well in
formed sources and from Don Bosco, he had received disturbing
reports. Although a young priest, Don Bosco was on excellent
terms with many influential persons at every level. He had friends
among civil servants, staff members of the royal palace, high-rank
ing military officers and Turin university professors. Some through
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friendship, some in an unguarded answer to a discreet inquiry,
others for motives of conscience, made known to him the little
or much that they either suspected, or knew for certain from tell
tale indications or indiscretion on the part of some who had secret
inside knowledge. In fact, a number of teachers were secretly en
gaged in a conspiracy to banish from the classrooms any vestige
of Catholic Faith. With satanic cunning they were drawing up a
long-range teaching program which, if followed consistently and
patiently over a period of time, would unobtrusively destroy all
faith in the children’s hearts. For this reason, the archbishop feared
the insidious plans directed against the Church and consequently
also against the throne. The position of those in the know was most
delicate, so they begged the archbishop never to reveal their iden
tity. He was far too prudent ever to compromise anyone.
Since reports on the method school were contradictory and he
wanted to know exactly what was being taught, he directed Don
Bosco to investigate and report to him personally. Don Bosco then
began attending Father Aporti’s lectures at the university and in
no time made his acquaintance. Many teachers were attending the
course, so many that the large hall was filled. Among Father
Aporti’s students was Father Jacopo Bernardi, a learned emigrant
from Venice,2 and Professor Ranieri, a man of sound principles and
a renowned educator, who had fallen for Father Aporti’s teachings.
Some fifteen or twenty boys sat up in front, forming a demon
stration class in practice teaching.
What religious ideas formed the basis of Father Aporti’s peda
gogic system was not easy to detect, due to the numerous and
cryptic maxims with which he cloaked his true intentions. How
ever, Don Bosco soon noticed that the truths of faith were indirectly
excluded. Father Aporti did not want hell ever to be mentioned to
the young. At one time he exclaimed: “Why talk of hell to chil
dren? Such morbid ideas can only hurt them. Such fears are not
good for their upbringing.” The holy fear of God was thus ex
cluded. He then propounded theories which, though not openly
eroding religious truths, could nevertheless be considered infected
a Father lacopo Bernardi (1813-1897) was an educator and a liberal. He taught
history and philosophy in Venice, but had to flee to Piedmont because of his
liberal ideas. At that time, Venice, like Lombardy, was administered as an integral
part o f the Hapsburg Empire. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
with heresy. For example, he would ask the boys, one at a time,
“Who is Jesus Christ?” The boys would give various answers.
After much questioning, he would solemnly say: “Jesus Christ,
God’s Word, is the eternal Supernatural Truth.” That Christ was
true God and true man, that His human and divine natures were
united in one person, was not mentioned. Then he would ask,
“Who is the Blessed Virgin?” The boys would give answers which
Aporti would reject, stating, “The Blessed Virgin is a privileged
Person,” without explaining what made Her “privileged.” In private
conversation with Father Aporti, Don Bosco asked him why he did
not explain his definitions. Father Aporti replied that young people
were not yet capable of understanding them.
After a few weeks Don Bosco gave the archbishop a factual re
port. Archbishop Fransoni listened to him attentively and then
said: “That’s enough. Don’t go there any more.” Thenceforth Don
Bosco stayed away from Father Aporti’s lectures.
Father Aporti also introduced Robert Owen’s system in the
Po kindergarten. There all the pictures of the Blessed Virgin and
the Saints were banned from the walls and were not to be given
to the children as prizes. Only the crucifix was permitted in the
classrooms. The kindergarten regulations were not inspired by that
truly Catholic spirit which should have first place in the children’s
hearts and minds. This, too, Don Bosco had noticed and reported
to the archbishop, as also the obvious design to crowd together in
the classroom little boys and girls, with great danger to the candor
of their souls. “One mangy little lamb,” said D on Bosco, “will
suffice to infect all the others: the infection will spread among
those candid souls like lightning.” Many years later, when Father
Francis Cerruti, [S.D.B.] showed him the introduction he had
written to the regulations for the kindergartens of the Daughters
of Mary Help of Christians, Don Bosco, recalling those days said
to Father Cerruti: “Do you want to know who Father Aporti
really was? He was the spokesman of all who want to reduce re
ligion to a mere sentiment. Never forget this: one of the evil fea
tures of modern pedagogy is its aversion to mentioning eternal
truths and, above all, death and hell.”
The archbishop was deeply troubled by all this. A t first he bided
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his time, hoping perhaps that the king, on realizing what was hap
pening, since he neither wanted nor knew about it, would put an
end to it. A t the same time, he remained adamant in refusing to
permit his diocesan priests to attend Father Aporti’s lectures. Per
haps he feared the adverse influence of these lectures on his younger
teaching priests. In fact, the agitation aroused by Gioberti’s writings
was gathering momentum.
However, there were bishops and eminent laymen who did not
fully agree with the archbishop. They realized that these innova
tions had come to stay. In fact, on August 1, 1845, by royal decree,
the “Teachers’ Method School” at the university was designated
as the training school for teachers majoring in education. It was a
one-year course. The regional method schools for the training of
elementary school teachers were to provide a course from August 1
to October 20. Father Aporti continued to inspire and supervise
them.
Though Bishop Losana of Biella, who was Councilor Extraordi
nary of the Realm, approved whatever was good in these method
schools, he nevertheless feared the spread of secularism among
the people. He, therefore, hastened to make it obligatory for all
seminarians to take the examination for certification as elementary
school teachers prior to their ordination. Bishop Ghilardi took the
same precautions so that the clergy might retain control of ele
mentary education. Both succeeded in their intent. Bishop Charvaz
of Pinerolo sent his vicar general to Turin to attend Aporti’s lec
tures.
The kindergartens, as well as the evening and Sunday classes
then in the planning stage, also weighed heavily on Archbishop
Fransoni’s mind. As regards the kindergartens, trouble could easily
have been prevented by entrusting their operation to Sisters. The
children would then receive a sound religious education. All that
was needed was to increase the number of teaching Sisters, and
this posed no difficulty, for there were not as yet legal qualifications
set for kindergarten teachers. Marquis and Marchioness Barolo had
done just that, and later, fortunately, many municipalities and
private persons had followed suit. But unfortunately one could
not then imagine or foresee the spread of kindergartens in every
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
city and town. As the number of factories employing hundreds of
married women grew, a place to care for small children would
become a social need.
Before passing judgment on the evening and Sunday schools,
Archbishop Fransoni queried Father [Maria Antonio] Durando,
superior of the Vincentians, who wisely replied in writing that,
“If well supervised, these schools can produce excellent results;
mismanaged or controlled by people without moral principles, they
can foster irreligion. It is therefore necessary that pastors should
gain control over them and make them religious, otherwise in a
number of them the teachers and directors will be those young
ladies and gentlemen who do not even attend Mass on Sundays or
holy days. Should they be abandoned to farm cooperatives we
would one day regret it, but in vain, for by then faith and good
morals would already have been effaced.”
Don Bosco fully agreed with Bishop Losana, Bishop Ghilardi,
Marquis Barolo and Father Durando. He said so countless times,
and repeatedly told several bishops to meet the challenge of the
new times and devise new ways of safeguarding the youth of their
dioceses. “Rather than worry about where these institutions get
their inspiration and backing,” he said, “one should carefully study
their nature and, if good in themselves, strive to give them a sound
Christian direction, and thereby save them from corruptive irre
ligious influences.” In due time he himself, as we shall see, prac
ticed what he preached. If these counsels and measures had been
accepted and promptly put into effect, perhaps a great deal of
harm would have been avoided, and clergymen and devout lay
men would not have been looked upon as enemies of science, of
education, and of the public good.
Yet, it should be noted, that at the time, the issues were not as
yet clear. The sectaries had rushed to carry out their secretly drawn
plans, and the clergy and the laity were unprepared for the strug
gle. Many priests did not grasp the gravity of the situation, and
would in any case, have hesitated to support what seemed a use
less opposition, for the government continued to pay lip service to
religion. The archbishop’s disagreement with the king alienated
from him men in official circles whose support he needed. More
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over, his see was situated in the capital of the realm, the hotbed
of all the sectaries’ plots, and any measures he might have taken
would have met with maximum opposition. Against him especially,
the Masonic lodges vented their implacable hatred, because they
knew him to be a firm and apostolic man.
Notwithstanding this, the archbishop remained calm and un
daunted. After much thought and prayer, he at long last sent for
Father Aporti. He knew that he was on a collision course with an
opponent that was to be feared because he was the idol of the
sectaries. It was not so much a question of schools or more effec
tive pedagogical methods, but rather of Aporti’s religious ortho
doxy. The archbishop requested him to discontinue his pedagogical
lectures in their present form, which he and other qualified people
believed to be tinged with heresy, dangerous to the faith, and con
trary to the realm’s school regulations. The archbishop also warned
him that should he persist, he would regretfully be obliged to ful
fill his sacred duties and take disciplinary measures. Father Aporti
ignored the warning, continued his lectures, and some years later
ceased to celebrate Mass.
As soon as it became known, the archbishop’s determination
caused an upheaval among the liberals, while opinion differed in
religious circles. Don Bosco took no part in this regrettable dis
sension: everyone believed that he was totally disinterested in such
matters. On the contrary, he waited until Father Aporti’s unjustified
resentment had cooled. After having consulted Father Cafasso no
doubt, and having received the archbishop’s consent, he resumed
friendly but cautious relations with the priest. Don Bosco had plans
for his own Sunday and evening schools to be opened in the future,
as soon as Divine Providence would provide him with the means.
His plans were far reaching, but he kept them locked in his heart.
He needed a supporter on whom he could rely at the outset, should
trouble develop, one who would help him overcome whatever dif
ficulties might arise, a person of standing among those controlling
public education. At that time, Father Aporti was such a man, and
he fitted into Don Bosco’s plans. Don Bosco had gained his esteem
by showing himself favorable to popular education, and by occa
sionally consulting him on teaching methods. Furthermore, Don
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Bosco, without saying much, had a special gift of steering the con
versation so as to bring out the talents of the people with whom he
was conversing. This will be noted as our story unfolds.
Nevertheless, if Father Aporti’s protection was advantageous to
Don Bosco’s undertakings, we may be sure that the latter repaid
him with advice which, if followed, would have redounded to
Father Aporti’s spiritual welfare. In the beginning, Father Aporti
perhaps wished to exploit his popularity among the sectarians for
his own personal advantages. Later, however, he modified some of
his statements which sounded rather unorthodox. He also con
sented to have the Blessed Virgin’s picture displayed in the kinder
gartens alongside the crucifix. Despite his failings great and small,
and his tenor of life which was not in conformity with the sanctity
of the priesthood, Father Aporti later upheld an orthodox approach
to education, that is to say, that education should be based on re
ligious beliefs and practices. He deserved praise also for declining
in 1848, at the Pope’s request, the archbishopric of Genoa, for
which office he had been proposed by the government. Is it not
probable that Don Bosco contributed in some way, perhaps in
directly, to Father Aporti’s commendable decision? Be that as it
may, we do know that Don Bosco never came in contact with any
one, even a king, without saying something which directly or in
directly, would remind him of God and eternity.
It is also a known fact that whoever dealt with him was inspired
to a moral and spiritual reform in his personal life, or at least to
a betterment of himself through some good deed. He had the gift
of conquering people’s hearts. Even certain anticlericals, without
acting against their sworn oaths, gave him whatever he asked for
his charitable and religious undertakings. They were like a certain
king who, recognizing St. John the Baptist as a just and holy man,
defended him, and, heeding his words, performed many good
deeds. Despite the great opposition and the many harassments that
were Don Bosco’s lot, he nevertheless found friends and supporters
in all the cabinets which succeeded one another in office for more
than thirty years, and in all their departments. Even in the most
difficult situations he remained unscathed.3 Long after Don Bosco’s
*A t that time anticlericalism was rampant in Italy, and elsewhere on the con
tinent. [Editor]
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death, the mere mention of his name worked like a charm when
ever a petition was presented to high government officials; they
were moved, and granted whatever was asked.
What gave Don Bosco such ascendancy over men’s hearts? He
evoked admiration by his inexhaustible charity towards poor chil
dren and by his firm, enterprising, resolute spirit solely concerned
with truth and justice. It was evident that no obstacle could daunt
him, for his intentions were always upright. He suffered, struggled,
prayed, and was ready, if necessary, to give his life for his noble
mission. His strength did not suggest obstinacy, an offshoot of
pride, but strove fearlessly towards its goal, when such was God’s
will and when both the public good, even that of his adversaries,
so demanded. He was never dominated by false zeal. He pursued
his undertakings calmly and at a steady pace, never by fits and
starts, or with hasty decisions. His constant norm was that of Jesus
to His Apostles: “Behold I am sending you forth like sheep in the
midst of wolves. Be therefore wise as serpents and guileless as
doves.” (Matt. 10,16)
Prudence is a trait of saints. Like the serpent, Don Bosco
shielded his head from the enemy’s blows, that is, he worked for
his and his neighbor’s salvation with means suited to the end. He
was adamant on this point and never compromised. He shunned
politics, whether speaking in public or writing for the press, lest he
be suspected of leaning one way or another and risk being hindered
from doing good. In those difficult times, he refrained from public
opposition or hostile actions against the government as such, al
though he frankly attributed all the disorders which took place and
the things which harmed the Church to the sectaries and those
civil servants who abused their office. A man of few words, he
pondered everything before speaking. He knew how to keep silent
when, to voice his thoughts would have caused harm and impeded
good. He kept a secret faithfully. He never uttered a word which,
if repeated, might be construed as offensive to authorities or even
to private persons. He honored those to whom honor was due be
cause of their position, and to them he expressed his gratitude for
even the semblance of a favor. He was always ready to be of as
sistance even to his opponents: he defended them if unjustly accused,
and he praised them for their good deeds or for their knowledge
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and talents. Patient when reprimanded, unjustly accused or perse
cuted, he knew how to control himself, remain calm, and yield
when resistance was not a duty. He was ever mindful of Our Divine
Saviour’s admonition for avoiding greater evils: turning the cheek
to one who wants to strike, giving up also a tunic to him who is
robbing us of our cloak, walking two miles with him who forces
us to carry his bundle for a mile. [Cf. Matt. 5,39-41] Yet, marvel
ous to say, he rarely found himself in such situations. In the plans
of Divine Providence, Don Bosco came in contact with outstanding
politicians, liberals and even sectaries who, relying on his sincerity
and discretion, had recourse to him for very important personal or
family reasons, and found him to be a true friend. And, as if this
were not enough, more than once Don Bosco, by foiling intrigues
that would have harmed the reputation or possessions of some of
his most powerful opponents or, by anticipating their honest desires
knew how, indirectly, to attract them to himself and win their
benevolence. In all his doings there was the natural ease of one
who has formed a habit of prudence by constant practice.
At the same time he abhorred lying, duplicity, underhanded
scheming; his speech and manner were always above suspicion,
and he edified all those who approached him by following the yes,
yes; no, no of the Gospel [Cf. Matt. 5,37] This simplicity rendered
him affable to everyone without exception, and they in turn loved
and respected him for his courtesy and gentle ways. Always chari
table in word and expression, he never flattered, and when he
praised anyone, it was with sincerity. He was fearless in upholding
the rights of God and His Church, but, while he was an open
enemy of error, he respected and loved those who erred, and they
became convinced of his sincere regard for them and knew there
was no deceit in him.
His simplicity suggested a good-natured temperament, and this
attracted all kinds of people to him, great and small, learned and
ignorant. Simple but not credulous, he would not stand for any
thing compromising his conscience or unbecoming to priestly dig
nity. Nevertheless, worldly-minded and superficial people, espe
cially at first, regarded him as a simpleton and a visionary because,
instead of aspiring to some high and lucrative post, he gave him
self totally to the care of poor children. "It is curious to note,” an
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eminent author wrote, “how almost all great men are simple in
manner, and how this simplicity is often taken as an indication of
little worth.” This observation is enlightening in regard to Don
Bosco. Novelty seekers paid no attention to him, judging him to
be of no account, or at most an unimportant humanitarian. Thus,
little by little, Don Bosco was able to begin his undertakings, to
the benefit of Church and country, winning the esteem and help
of all those who, unprejudiced and endowed with good sense,
understood the importance of his plans. This was a fruit of his
remarkable foresight.
He realized that, in the turmoil aroused by national aspirations,
the course to follow was to approve what was good and patiently
moderate what was bad, and of that there was much. He saw how
the revolutionary tide was swelling and how eventually it would
become so devastating as to overthrow and sweep away all ob
stacles. Direct opposition would have been humanly impossible:
not only ineffective but also self-defeating. So he decided to walk
along the bank of the torrent, taking care lest he himself be swept
away by those waters. Then, he tried to rescue as many as possible
from the whirlpool, dissuaded many from coming too close to it
in their deplorable ignorance, built dikes in those inlets where the
bursting waters could be contained, and prepared a vast amount of
material with which, once the swollen waters had subsided, he
might dedicate himself to the task of moral reconstruction. As our
story unfolds, the reality of what we have merely hinted at will be
confirmed. His prudence was joined to simplicity and kindness, and
in him we shall see fulfilled Christ’s words: “Blessed are the meek,
for they shall possess the earth.” (Matt. 5,4)
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CHAPTER 24
Efficacy of Speech
J L / O N BOSCO’S talents and solid virtues had attracted
the attention of a number of influential priests, among them Father
[Aloysius] Nasi. They seriously feared that the archbishop might
assign him to some parish far from Turin; to forestall such an
eventuality, they enlisted Father Cafasso’s aid. Father Cafasso, who
was totally opposed to permitting his pupil to leave Turin, resorted
to a temporary arrangement whereby, without transgressing the
Convitto's regulations, Don Bosco could remain in the city. He
called on his close friend, Father [John] Borel, the king’s chaplain
emeritus and now director of the Pia Opera del Rifugio1 and asked
him to board a good priest.
Surprised at such an unusual request, the hard-working priest,
an indefatigable confessor and preacher, replied:
“But I do not need an assistant. There is not enough work at the
Rifugio even for me!”
“Do me this favor and you won’t regret it,” insisted Father
Cafasso. “As for his room and board, I will pay for it.”
“And what will this priest do in my house?” asked Father Borel,
“Let him be free to do whatever he pleases,” answered Father
Cafasso, with a smile that presaged something unusual. “We have
at the Convitto this young priest, Father John Bosco, who, as you
know, has started a festive oratory for boys. Last year he completed
the moral theology course; this year he tutored and heard confes
sions. It’s time for him to get an appointment and leave his place at
the Convitto for someone else. If we let him be appointed assistant
pastor in some village, he’ll be a wasted priest; his field of activity
would be too restricted and he could never do the vast good that
1An institution for wayward girls. [Editor]
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the Lord expects of him. Find some way to keep him busy here in
the capital. It is absolutely necessary. With his energy and zeal,
he will do much good for youths, for he is destined by Divine
Providence to become the Apostle of Turin.”
Father Borel, already a friend of Don Bosco, was delighted at
the proposal, and took it upon himself to see it through. A few
weeks prior to Father Cafasso’s visit, Marchioness Barolo had
commissioned Father Borel to find a chaplain for the St. Philomena
Hospital. Without delay, Father Borel proposed Don Bosco. The
marchioness approved his choice, but advised him that it would be
several months before Don Bosco could move in, for the building
was barely finished and had yet to be furnished. But Father Borel
insisted; “We must have this young priest immediately; otherwise
he’ll be sent elsewhere and we’U lose him for good. Don Bosco is
a priest we can’t afford to lose.” The marchioness then consented
to assign to him immediately, six months ahead of time, the annual
stipend of 600 liret while Father Borel agreed to house him in one
of the rooms at the R ifagio.
By the time these arrangements were completed it was mid-
September. To test Don Bosco once more, Father Cafasso sent for
him, and, speaking as though he had forgotten the solemn advice
he had given him a few months previously, said: “You have now
completed your studies and it is time to go out into the field and
exercise your priestly ministry. In these days the needs are many
and the harvest is abundant. To what work do you feel especially
inclined?”
“Whatever you will suggest,” replied Don Bosco.
“There are three positions open: curate at Buttigliera d’Asti, or
tutor in moral theology at the Convitio, or chaplain at St. Philo
mena Hospital near the Rifugio. What’s your choice?”
“Whichever you think best.”
“Don’t you feel inclined one way or the other?”
“I feel inclined to work among boys, but I’d rather have you
decide. I’ll take that as God’s will.”
“Right now what would you rather do? W hat’s on your mind?”
“At this moment I seem to find myself in the midst of a crowd of
boys asking me to help them.”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
“Well, then,” concluded Father Cafasso, “take a few weeks’
vacation. In the meantime I’ll think about a position for you and
when you return I ’ll tell you your destination.”
Don Bosco decided to go to Canelli. On the morning of his
departure, while he was dressing, Father Cafasso sent for him and
said: “I would like to know whether you’ve thought over what I
told you.”
“If you ask me,” said Don Bosco, “I prefer staying at the Con-
vitto to give the evening lectures.”
“Good. Now take care of whatever you have to do.”
Don Bosco had admitted to a preference for the Convitto, for
he did not know where else he could gather his young friends.
Meanwhile he left Turin, spent the night at Asti, and with
Father Charles Palazzolo2 continued on his way to Canelli where
they were to preach a mission to the people of that village.
They were going afoot though it was rather far, and on the way
they were surprised by a heavy rainstorm that lasted quite a while.
Wet to the skin, they halted, toward evening, at a roadside farm
house not far from Riva di Chieri. It belonged to a man named
Genta. Busy putting loaves into an oven, he was startled by their
sorry appearance and even feared they might be rogues in disguise.
He soon realized that he was mistaken and welcomed them warmly.
He provided a change of clothes, set a good supper before them,
and hastened to a chapel some distance away, to borrow a breviary
and an ordo3 for them. Informed of their presence at the farm,
the chaplain came to meet them and stayed with them until mid
night. After a much needed rest they resumed their journey the
following day. Along the road they met a man driving a cart: from
time to time he broke out into die most horrible blasphemies to
urge on his horses. Father Palazzolo could not stand it and he
said to him: “Are these the prayers you say? Is this the way you
profane God’s name?” and went on in this vein. Incensed, the man
began to shout abuses, declaring that he would take no reprimands,
that priests were no better than others, that he should mind his
own business or he would be sorry. Father Palazzolo paid him
*See p. 28. See also Vol. I, p. 219f, [Editor]
aA liturgical calendar listing the feasts and the “order” of official worship of
the Catholic Church for each day o f the year. [Editor]
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back in his own coin. Things were becoming serious and so Don
Bosco intervened. He first asked his companion to go on ahead to
Canelli, which was now quite near, and start preaching the opening
sermon. Then he began to walk alongside the man, who was still
puffing with anger. After some explanation for his companion, he
expressed sympathy for the man’s hard lot, praised him for being
an honest man, soothed his feelings, started a cordial conversation,
and soon made friends with him. Then with great tact he skillfully
brought him round to agreeing that God’s holy name must be re
spected, told him of the punishments awaiting blasphemers, and
ended by urging him to make his confession.
“All right,” the man answered deeply moved, “but where?”
Don Bosco pointed to a shady meadow alongside the road. The
man halted his cart, and, as Don Bosco sat at the foot of the tree,
the penitent, kneeling beside him, made his confession with deep
contrition. Then, full of joy, he went a long way with Don Bosco.
At their parting he could not find words to express his gratitude.
As he was entering Canelli, Don Bosco was struck by the words
of a boy who, in answer to a friend’s query, “Where are you go
ing?” replied, “I am going to gather grapes.” These words rang
in Don Bosco’s ears almost as a prediction of the abundant vintage
which the Lord was preparing for him. In his old age he still mov
ingly recalled that insignificant incident and the deep impression
it had made on him.
The mission lasted about ten days. He then went on to Castel-
nuovo, where he also preached a novena for the feast of the Holy
Rosary and heard many confessions as he had done at Canelli.
Don Bosco’s sermons were very effective among the countryfolk
and young people. He was especially skillful at teaching and in
spiring rude and ignorant people. Don Bosco said later:
This was really amazing; more so to me, because in my sermons,
always so eagerly received, there was nothing new or studied. I spoke of
things that any ordinary priest would know better than I. It was on
these occasions that I realized there is no need for sublime, rare or
unusual topics, to preach effectively and please the people. All they
want is to understand what the preacher is talking about. If they do,
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they are satisfied, if not, they are bored. Constant practice in this kind
of speaking taught me how to preach. Had I studied the best works on
sacred eloquence and read the sermons of the most celebrated preachers
I am sure I would not have succeeded in being effective with the people.
One thing that countryfolk do not like in sermons is for the priest, after
introducing the topic, to say: “Now I begin”; then he sits down, as he
likewise does, for instance, before the peroration, for no understandable
reason at all. I am of the opinion that a sermon should be preached as
a unit, except when one must exhort the congregation to give alms.
Then, it is also necessary to narrate in the minutest detail whatever
example one has chosen for pointing out a moral. But above all, and I
shall never tire of repeating it, the people must understand. Whatever
the preacher says must be adapted to their intelligence, and he should
say nothing obscure or beyond their understanding. At times the topic
may be trite, but, presented in minute detail, it can make a deep im
pression. I plunged into preaching without following any method or stiff
rules of eloquence; my only concern was to be understood, and to high
light those details that greatly appeal to people. For this reason, large
crowds came to listen to me with pleasure. They would not have done
so if my sermons had been broken up into an introduction, and part
one, part two, or if I had started by saying: “With my first point I wish,
to prove to you this or that,” and “with my second point I shall proceed
to prove.” This is too stiff and formal and boring to people.
A prerequisite for preparation and logical development of a sermon
is a clear idea of the topic: it will then expand of its own accord. A
good draft is sufficient: the actual words will be prompted by the cir
cumstances. An episode or incident, no matter what its circumstances of
place or time, can form an introduction: similes, parables, fables and
allegories are most suitable, as they can imprint a truth indelibly. I still
remember how effective was a sermon of mine in which I wanted to
explain that God bene omnia fecit. [He has done all things well—Mark
7, 37]. I wanted to prove that it is God who disposed all things as they
are, and that the whole of creation shows a marvelous order directed
to our well-being. My purpose was to exhort the people to accept every
thing which happens to them as coming directly from God. I told them
this parable. A man weary from walking, stopped under the shade of
a cluster of oak trees. While looking about him, he wondered to himself:
“Why did the Lord give such small fruits as acorns to these huge and
lofty trees? Look at that small, ugly pumpkin plant hardly able to hold
itself up, and God gave it such big fruit! How much better it would
be if those big pumpkins were hanging up there from the branches of
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181
that oak! What a sight it would be if hundreds of pumpkins were dan
gling from all those branches!” And so thinking he fell asleep. Mean
while a light wind arose and an acorn fell on his nose and he awoke
with a start. “O Lord,” he cried, jumping to his feet and stroking his
nose, “you were right in giving tall trees such small fruit. Poor me, if
a pumpkin had fallen on my head from that height I’d be dead!”
Another time I wanted to impress firmly upon my listeners how fool
ish it was to be proud and vain. How was I to go about it? If I had
quoted all pertinent texts of Holy Scripture and of the Fathers of the
Church, the boys would have paid little attention. Bored, they would
soon have forgotten the whole thing. So I told them, in minute detail
and with embellishments of my own, Aesop’s fable about the frog that
wanted to become as big as a bull, and puffed itself up until it blew
up. I narrated this as if it had happened at the Valentino Park, and I
weaved into it a variety of ridiculous circumstances. I even recon
structed a dialogue between this frog and other frogs to highlight some
morals to be drawn. The effect seemed to me extraordinary. Yet what
could be more trite than this tale?
So said Don Bosco, who, however, did not preach haphazardly,
as one might like to think in order to justify his own laziness. His
reasoning was based on sound theology, of which he had extensive
knowledge. He never disregarded the rules of logic and sacred
eloquence, which had guided him in writing his many sermons.
But above all, the secret of his efficacious preaching to all, both
the educated and the uneducated, lay in the fact that he did not
preach himself but Our Lord Jesus Christ. We read in Sirach:
“When a man is wise to his own advantage, the fruits of his knowl
edge are seen in his own person; when a man is wise to his people’s
advantage, the fruits of his knowledge are enduring: . . . One
wise for himself has full enjoyment, and all who see him praise
him; one wise for his people wins a heritage of glory, and his name
endures forever.” (37,21-22. 24-25)
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CHAPTER 25
A Noble Lady
UMMER over, Don Bosco returned to his incompara
ble teacher and friend at the Convitto. At first Father Cafasso re
mained silent, nor did Don Bosco think it wise to make inquiries.
After a few days Father Cafasso took him aside and, in a kindly
tone, said: “Why don’t you ask me where you are to go?”
“Because I want to recognize God's will in your decision, and
I consider it essential to keep entirely out of it. Send me wherever
you wish, and I’ll go immediately.”
“Well then, pack your belongings and go to the Rifugio. There
you’ll be chaplain of St. Philomena Hospital and, at the same time,
with Father Borel you will exercise your priestly ministry on behalf
of the girls in Marchioness Barolo’s institution. There too God
will not fail to make known to you what you should do for poor
boys.
A t first glance this advice seemed totally contrary to Don Bosco’s
inclinations and the good of his festive oratory. The spiritual care
of a hospital, preaching and hearing confessions in an institution
of more than four hundred girls, as the Rifugio was, might make
him abandon his work for boys. But it was not so, as we shall see.
Before continuing with our story, however, we should introduce
the marchioness. Juliette Colbert, a native of Vendee, [France],
had married Marquis Tancredi Falletti of Barolo,1 and of her it
could be said, even as we read of Tabitha in the Acts of the
Apostles: “This woman had devoted herself to good works and
acts of charity.” (Acts 9, 36) Indeed, she used her abundant
wealth to help the working classes and the poor. A most generous
and alert woman, she used to say: “Whatever you give to charity
is never lost. Let us not keep track of what we give. God will take
1A small town in Piedmont, Italy. [Editor]
182
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care of that.” She liked to visit the women’s prisons where, with
official authorization, she would spend from three to four hours
every morning. Here she would endure insults and sometimes even
blows. She accepted these humiliations, prayed and induced others
to pray, gave generous alms, and thus was able to turn these wild
creatures into repentant and resigned women. Marvelous conver
sions were the fruit of her virtue, prudence and wisdom. She
obtained the government’s permission to transfer women prisoners
from the prisons of the Senate building, the Correctionel and the
Torn [Towers] to a building called Casa delle sforzate, [Women’s
Prison] in a healthy locality. Here she gave them a set of regula
tions which she had drawn up and discussed with the women them
selves, and in which work, prayer and the daily chores of each
woman were judiciously distributed. She had called to Turin some
Sisters of the Congregation of St. Joseph, which had been founded
in Savoy, and to them she entrusted the care and management of
this prison. To house them she added, at her expense, an entire
floor to the prison building, and this house of punishment took on
the aspect of a peaceful convent. She obtained the king’s pardon
for many of the inmates, and like a loving mother she continued
to help them after their release from prison.
Yet all this was not enough to satisfy her innermost desire for
good works. Previously, at King Charles Felix’ request, she had
brought to Turin the Sacred Heart Sisters to educate upper-class
girls, and had placed at their disposal a large, magnificent villa
not far from Turin. So, in 1834, she decided to do the same for
less privileged girls by building a large boarding school a short
distance from the Consolata [Our Lady of Consolation Church],
where the monthly fee was only fifteen lire. Then she founded the
Institute of the Sisters of St. Anne [of Providence], wrote their
rules which were approved by the archbishop, accepted novices,
and placed them under the care of Sister Clementine from Savoy,
a member of the Congregation of the Sisters of St. Joseph. The
admirable success of the novices and the sisters who were later
professed were proof of Sister Clementine’s competence, and so the
boarding school came into being.
Near this boarding school she erected another building to house
thirty orphan girls, called Juliettes, after her own name. Upon
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completing their education and leaving the institution, each girl
received a 500 lire dowry.
In various parts of the city she established foster homes for
working girls, in each of which she set a housemother to care for
the little group of girls assigned to her. The marchioness gave her
free bed and board besides an annual salary. This housemother
prepared dinner for them, and in the evening after work, the girls
gathered about her. The girls learned their catechism, reading,
writing, sewing or embroidering, cooking and other domestic
chores. The girls, who had to be of upright moral character, were
taken to Mass every morning, and attended all the Sunday church
services.
When the marchioness learned that there were no girls’ schools
in several of the poorer parishes of Pinerolo, and that Catholic
parents not infrequently sent their daughters to Protestant schools,
she gave Bishop [Andrew] Charvaz the necessary funds to build
Catholic schools, and asked the Sacred Heart Sisters to train women
who wished to become teachers. She also saw to it that these future
teachers could make their annual spiritual retreat at the convent of
the Sacred Heart Sisters.
When King Charles Albert invited the Sisters of Perpetual Adora
tion of the Blessed Sacrament to come from Rome, and gave them
the funds to found a convent, the marchioness immediately assigned
an adequate sum of money for their maintenance.
For all the institutions that she founded, it was her policy to
draft regulations, put them into force and establish endowments.
Of these the first and oldest was the Rifugio,
To the marchioness flocked large numbers of young single women
who needed a helping hand. Some she reconciled to their parents,
others she rescued from a shameful servitude, and for many she
found honest employment. A t the same time she planned to build
a home for these unfortunate girls who wished to reform their lives,
a shelter large enough to accommodate two hundred of them; and
build it she did at Valdocco. She placed it under the patronage of
Mary, Refuge of Sinners [hence its name, Rifugio], and entrusted
it to the Sisters of St. Joseph. Then, when some of these repentant
women expressed the desire never to return to the world, but to
consecrate themselves by vow to serve the Lord for the rest of their
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lives, she built St. Mary Magdalen Convent, adjacent to the Rijugio.
It could accommodate about seventy of these new sisters, while the
chapel was large enough for both communities. Nor was this all.
Next to the convent she built a home for the Maddalenine [Little
Magdalens] or problem girls under twelve years of age, whose
education she entrusted to the Sisters of St. Mary Magdalen. Lastly,
in 1844, next to the R ifagio and St. Mary Magdalen Convent, she
built St. Philomena Hospital, a little hospital for crippled and sick
girls. Its construction was nearing completion [at the time Don
Bosco was taking up his duties at the Rijugio].
The cluster of institutions, then, was to be Don Bosco’s field of
labor. The fact that Father Cafasso suggested him for the work and
that the archbishop regarded him worthy of so delicate a task,
which seemed to require a priest of more mature age and wider
experience, redounded to Don Bosco’s honor. They were convinced
that his solid virtue and unblemished life compensated for his youth.
Don Bosco, accompanied by Father Borel, went to pay his re
spects to the marchioness, widowed since 1838 of a man worthy of
her. Not only Turin, but many other cities in Piedmont had been
the beneficiaries of her generosity. Don Bosco, a man to appreciate
noble deeds, knew full well that when a cholera epidemic had swept
through Turin in 1835, this magnanimous lady, who was vacation
ing near Moncalieri, had hastened back to the city; day in and day
out she had nursed the sick in private homes and hospitals, con
soling the dying and promising to take care of their poor widows
and children, which she faithfully did. Both Father Cafasso and
Father Borel had also told him that the marchioness had a very
lively and domineering temperament, but that she made every effort
to check it, for she effectively cherished a constant aspiration to
grow in virtue. This knowledge was to guide him in his dealings
with her.
The venerable lady was now sixty years old. At this first meeting
Don Bosco detected a great humility under her majestic demeanor,
and sensed that her reserve and noble bearing were blended with
the affability and kindness of a mother and of a lady given to
charity. He was satisfied with this first interview.
The lady, too, took to him immediately. But before going to the
Fifugio, Don Bosco wished to make known his misgivings about
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his duties as chaplain. He feared that they would force him to
forsake his boys. He was willing to preach and hear confessions,
but would not want all the duties of a chaplain. He acquiesced
when Father Borel explained how he himself would attend to the
more demanding duties of this office. He also requested that he
freely receive visits from his boys, who would be coming for
catechism. To induce him to accept the position, the marchioness
not only consented to this, but also allowed him to gather his festive
oratory boys in the neighborhood of St. Philomena Hospital, as yet
uncompleted. Thus, he had reason to hope that the work he had
begun would not die out.
Don Bosco next went to visit the Rifugio, which at the time was
at the very edge of the city, past the western customs gate and not
far from the right bank of the Dora River. Beyond it, except for
the insane asylum and the new barracks which marked the last line
of city buildings, stretched the open countryside. All about were
meadows, vegetable gardens, uneven and only partly cultivated lots,
ditches, ravines and rustic cottages scattered here and there at con
siderable distances from each other, but all within the parish limits
of SS. Simon and Jude Church in the Sorgo Dora. D on Bosco re
mained a while in cordial conversation with Father Borel. Rector
and chaplain of the Rifugio, he was the priest whose advice Don
Bosco, when still a seminarian in Chieri, had sought for guarding
his vocation, and who, with him had often given sermons and
visited the prisons.
Father John Baptist Borel was a saintly priest, whose virtue and
learning aroused the greatest admiration. He lacked nothing which
could be expected of a priest made after God’s heart and the
Church’s needs. Outstanding was his indefatigable zeal for the
welfare of souls.
A distinguished priest of Turin wrote the following, which Don
Bosco preserved:
“Have you seen a man skilled at his work?” (Cf. Prov. 22,29) That
was the first thought that came to my mind as I got to know more
closely Father Borel, of happy memory. One may say of him, without
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fear of error, that he was a valiant bersagliere2 of the Church. He was
always on the go for the salvation of souls, never refused to undertake
any priestly task, if he had the time; and in order to find time he turned
night into day with long hours of vigil. He never took a vacation, saying
that in the biography of saints he had never found a chapter on their
vacations. His recreation, after meals, consisted of writing to the au
thorities or to wealthy people to seek their assistance for the poor; or
else he would visit the sick and distribute alms; he would meet with
other priests to discuss missions, spiritual retreats and catechetical in
structions. In this field especially, according to his great friend Father
Cafasso, he was perhaps the best preacher in the diocese because of
his command of the Piedmontese dialect, his sayings, jokes, witty re
marks, and his skill in clearly explaining difficult doctrines by making
use of the most appropriate similitudes. He was at his best when speak
ing to young people; they were his delight. He so endeavored to make
himself understood, even by the most ignorant and uncouth, that he
exemplified the saying of the Venerable Father Prever of the Congrega
tion of the Oratory of St. Philip Neri: The world is funny, and our
sermons too must be funny. The number of times he preached defies
counting, for in Turin he often gave sermons in five or six institutions a
day. He also heard the confessions of innumerable persons of all ages
and social condition.
Don Bosco never ceased to tell us edifying and amusing stories
of Father Borel’s work in the prisons, of his ingenuity with the
convicts, and of sudden and marvelous conversions brought about
by his charity. One day, while trying to persuade the inmates of a
large cell to fulfill their Easter duty, a man was pointed out to him
as being most unwilling. Father Borel went over to him and half
jokingly, half seriously, he seized the reluctant convict by the collar,
and took him to a nearby room, where he succeeded in getting him
to make his confession.
Another time, while eight or ten of these inmates were lying
asleep in the sun, the good priest, seeing a vacant space at the side
of one of the most restive, lay down beside him and covered the
3Bersagliere, an infantryman belonging to a special swift corps in the Sardinian
army. It was established in 1836 by General Alessandro Lamarmora. [EditorJ
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
faces of both the convict and himself with his hat. As everybody
laughed, the man awoke, and jumped to his feet, embarrassed.
Father Borel, however held on to him, drew him aside, heard his
confession, and then let him go in peace. With similar tricks he
heard the confessions of many others that day, and in the evening,
while changing his clothes from head to foot, he declared: “Thank
God, we caught some fine fish today.”
From the very outset, Don Bosco and Father Borel appreciated
each other, and helped and encouraged each other to do good.
“Whenever I could spend some time with him,” wrote Don Bosco,
“I always heard and saw lessons of priestly zeal, and received good
advice. During the three years that I was at the Convitto, he often
invited me to take part at sacred functions, to hear confessions and
to preach with him, so that I gradually caught on to the work at
the Rifugio and became somewhat familiar with it. We often talked
at length on how we could help each other when visiting the prisons
or carrying out our priestly duties.”
And so it was that the two priests of God, both animated by the
same spirit, talked at length especially about ways and means of
helping boys, whose upbringing, or lack of it, demanded the most
solicitous care, day by day.
Meanwhile, Don Bosco’s room at the Rifugio had been readied.
It was located over the first entrance on the street later named Via
Cottolengo, and was adjacent to Father Borel’s; the doorkeeper
lived on the ground floor. To these new quarters Don Bosco was
supposed to bring his festive oratory boys. He took a look at the
building. Where could he assemble his boys? The lack of space
troubled him.
“Let’s not worry,” said Father Borel. “For the time being use
your room, then we’ll see what can be done.”
“If you only knew how many are already coming to St. Francis
of Assisi,” Don Bosco replied.
“As soon as we move into the priests’ quarters near the hospital,
we should be able to find a more suitable place.”
Don Bosco returned to the Convitto rather worried about his
boys. A t the same time, as he himself later told us often, he con
sidered it a singular grace from God to be able to work so closely
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with the saintly Father Borel. That, indeed, was a great consolation.
He also considered himself fortunate in being able to live under
the same roof with Father Sebastian Pacchiotti, another zealous
priest assigned to the Rifugio. With him too he struck up a warm
friendship.
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CHAPTER 26
A New Location for the Festive Oratory
3 WONDERFUL thing happened during those days to
comfort Don Bosco, by disclosing future events to him. Let us
narrate it in his own words from the pages of his memoirs:
On the second Sunday of that year (1844) I was to tell my boys that
the oratory was being transferred to the Valdocco area. I was, however,
truly worried because I was uncertain about the exact location, the
means and the people [to help me]. On Saturday night, I went to bed
feeling uneasy, but that night I had a new dream which seemed to be
a sequel to the one I had had at Becchi when about nine years old. I
think it best to put it down literally.
I dreamed that I was in the midst of a multitude of wolves, goats,
kids, lambs, sheep, rams, dogs and birds. The whole menagerie raised
an uproar, a bedlam, or, better, a racket that would have frightened
even the bravest man. I wanted to run away, when a Lady, dressed
as a shepherdess, beckoned me to follow Her and accompany the strange
flock She was leading. We wandered aimlessly, making three stops along
the way, at each of which many of those animals changed into lambs, so
that the number of lambs continually increased. After a long trek, I
found I was in a meadow, where those animals were grazing and frolick
ing, making no attempt to bite each other.
I was exhausted and wanted to sit by the roadside, but the Shepherdess
invited me to keep walking. A short distance away, I came upon a large
playground surrounded by porticoes, with a church at one end. Here I
noticed that four fifths of those animals had become lambs. Their num
ber was now very large. At that moment many young shepherds came
to watch over them, but they remained only a short time and walked
off. Then a marvelous thing happened: many lambs turned into shep
herds, and they, in increasing numbers, took care of the flock. When
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191
the shepherds became too many, they parted and went elsewhere to
herd other strange animals into pens.
I wanted to leave, because I thought it was time for me to say Mass,
but the Shepherdess asked me to look to the south. On doing so, I saw
a field in which maize, potatoes, cabbage, beets, lettuce and many other
vegetables had been planted. “Look again” She said. I did so, and be
held a monumental church. In the choirloft I saw choristers and musi
cians who seemed to be inviting me to sing Mass. On a white streamer
inside the church there was emblazoned in large letters HIC DOMUS
MEA, INDE GLORIA MEA [Here is my house and hence my glory
will come forth]. Still dreaming, I asked the Shepherdess where I was,
and the meaning of all this walking, the stops, that house, the church
and then another church. “You will understand everything,” She an
swered, “when with your bodily eyes you will behold all that you now
see in your mind.” I thought I was awake, and so I said, “I see clearly,
and with my bodily eyes; I know where I am going and what I am
doing.” Just then the bell of St. Francis of Assisi Church rang the Ave
Maria and I awoke.
The dream lasted nearly the whole night and there were many other
details. At the time I understood little of it because, distrusting myself,
I put little faith in it. As things gradually began to take shape, I began
to understand. In fact, later on, this dream, together with another,
formed the basis of my planning while at the Rifugio.
On the second Sunday of October, 1844, the feast of the Mater
nity of the Blessed Virgin, Don Bosco told his crowd of boys that
the oratory would move to a new location near the Rifugio. A t first
they were rather upset, but when, to reassure them, he told them
that the new place would be bigger, more pleasant and more com
fortable than St. Francis of Assisi Church, and that there they could
sing, run, jump and play to their hearts’ content, they were over
joyed. Each of them could hardly wait for the following Sunday to
see all the new things which their youthful fantasy conjured up.
Don Bosco also told them that, for special reasons, they were to
come in the afternoon and not in the morning.
So, in the early afternoon of the third Sunday of October, [then]
the feast of the Purity of Mary, a swarm of boys of various ages
and conditions came running down to Valdocco in search of Don
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Bosco and the new oratory. “Where is Don Bosco? Where is the
oratory? Don Bosco, Don Bosco!” It was an invasion! Hearing all
this shouting and commotion, the neighborhood people came out of
their homes somewhat alarmed, fearing that the boys had come
with some evil intent. None of them had as yet heard of Don Bosco
or of his festive oratory, so they shouted back: “Who cares about
Bosco! What oratory? Go away, you rascals.” Thinking that the
people were making fun of them, the boys shouted even louder in
their quest, and the neighborhood people took it in bad part and
threatened to beat them. Things were beginning to take a bad turn,
when Don Bosco, aroused by the clamor, realized that it was his
young friends looking for him and the new oratory. He could hear
them repeating: “He told us to come here! Who knows where he
lives?” Then a boy pointed to a doorway and in a loud voice
shouted: “Don Bosco lives there! Follow me.” A t that moment
Don Bosco came out of the house.
His appearance was greeted with a roar: “Oh! Don Bosco, Don
Bosco! Where is the oratory? We are all here. . . .” Everybody
ran to him and all arguments ceased. As the clamor died down, the
people’s anger changed to amazement. Staring, they asked them
selves who this priest could be, who these boys were, and so on.
When the boys inquired about the oratory’s whereabouts, Don
Bosco told them that the real oratory was not yet ready, that mean
while they were to come to his room which was large enough to
accommodate them. The boys then swarmed up the stairs, each one
trying to be the first to enter Don Bosco’s room. They sat on the
bed, on the floor, on the desk, and even on the window sill. That
Sunday, all went quite well, although they could not give full vent
to their high spirits during recreation. Yet, they were satisfied. Don
Bosco’s good and kind ways, his jokes and humorous stories made
up for the tight quarters. As he had done at St. Francis of Assisi,
he taught them a little catechism and some prayers, told them some
edifying stories, and led them in singing a hymn to the Blessed
Virgin.
The following Sunday brought great confusion. Many of the
neighborhood boys had come along and there was simply not
enough room. Boys were everywhere: in Don Bosco’s room, along
the corridor, and on the stairs. In his room, Don Bosco taught
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A New Location for the Festive Oratory
193
catechism and explained the Gospel, while on the stairs Father
Borel, who had offered to help, did the same for the boys crowding
each step. Their recreation [in such crowded quarters] was quite a
comedy. One boy lit the fire, another put it out; here a boy swept
the floor without having first wet it down; another went about dust
ing; still some other boys washed dishes and, in the process, broke
a few. Tongs, coal shovel, pail, pitcher, washbasin, chairs, books,
clothes, shoes, in short every object in sight was turned topsy-turvy,
while the older and more judicious boys tried to put them where
they belonged. Our dear Don Bosco looked on amused, and he only
asked them to be careful not to break or damage anything. “Charity
is patient,” (1 Cor. 13, 4) and, indeed, for many years Don Bosco
practiced to a heroic degree the virtue of fortitude, by maintaining
constantly his self-control in the midst of noisy, uncouth youngsters!
This went on for six successive Sundays and holy days. In the
morning, after hearing the boys’ confessions, Don Bosco took them
to Mass in one or another of the neighboring churches. Sometimes
he would leave the choice to them*. “Where should we go for Mass
today?” he would ask. There would be a variety of answers. Some
would shout La Consolata [Our Lady of Consolation Church].
Others preferred churches in other locations, such as at the Monte
dei Cappuccini [Capuchin Hill], Sassi or Crocetta [in the outskirts
of the city]. Then they would all set out and, with Don Bosco in
their midst, go to the church whose choice he had approved, re
citing the rosary on the way. More often than not they would go
to La Consolata. In the evening, they usually had Benediction at
St. Barbara’s School. The Christian Brothers, who ran it, readily
gave Don Bosco permission to use the school chapel, since for some
time now he had been helping them greatly by preaching and hear
ing their students’ confessions.
Nevertheless, it was far from easy to perform the other practices
of piety. Several of the older boys recall how, on the morning of
All Saints’ Day, the boys all wanted to go to confession. But how
could they? They were all tightly jammed in Don Bosco’s quarters
and adjacent rooms, and there were only two confessors for about
200 boys, packed as tight as sardines in a can. “We can’t go on
like this,” said Father Borel on that occasion. “We must find a more
suitable place.”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Don Bosco then asked to see Archbishop Fransoni and explained
what, with his consent, had already been done, the good that had
resulted from it, and how much more could be expected. The arch
bishop fully appreciated the importance of this work but, foreseeing
the objections of some pastors, he prudently asked: “Couldn’t these
boys go to their own parishes?”
Don Bosco answered: “Many of these boys are not from Turin.
They are transients and don’t even know to which parish they be
long. They are poorly dressed, their dialects are almost incompre
hensible, and they can neither understand Italian nor make them
selves understood. Some are already big and don’t dare go to
[catechism] classes with smaller children. Those who live in the city,
either because of parental neglect or the enticement of amusements
or bad companions, never or hardly ever go to church.”
There was no need to say more, for the prelate answered warmly:
“Go and do whatever you think best. I give you all the permissions
you need. God bless you and your work. I shall not fail to help you
all I can. From what you tell me, I realize you need more room
and a more suitable place. Call on the Marchioness Barolo. I my
self will write to her. She might be able to do something about this
and give you quarters near the R ifugio"
Don Bosco called on the marchioness. Since St. Philomena Hos
pital would not be ready until August of the following year, 1845,
the charitable lady agreed to convert two large rooms of the priests’
house adjacent to that building into a chapel. To reach it, one had
to go through the hospital’s main entrance and then walk through
an alley that, running between the hospital and the Cottolengo
Institute, led to the priests’ residence. An inside stairway opened
on to the third floor, planned as the priests’ recreation room. The
second floor was to be reserved for their living quarters when they
would move from the Rifugio.
This was the site chosen by Divine Providence for our festive
oratory’s first church. The archbishop, in a decree dated December
6th, [1844], granted Don Bosco the faculty to bless it, say Mass,
give Benediction and hold triduums and novenas. The furnishings
were assembled on short notice. There was a simple wooden altar
in the form of a table, with the necessary sacred vessels and linens,
a gilded tabernacle with a little throne and two adoring cherubs,
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a cope, a reversible chasuble, an old stole, other necessary items
and four altar-boy cassocks. Marchioness Barolo had donated 70
lire toward the purchase of twenty candlesticks, 30 lire for rugs,
and 20 lire for surplices.
The chapel was first used on a day that will always be joyfully
remembered: December 8th, the feast of Mary Immaculate, under
whose maternal protection Don Bosco had placed the festive oratory
and his spiritual children. On this feast day he blessed the first
chapel in honor of St. Francis de Sales, said Mass, and distributed
Holy Communion to a number of youths.
Several things made this rite memorable. First, the chapel’s pov
erty: there were no kneelers, pews or chairs. They had to make do
with a few rickety benches, old chairs and unsteady stools. But
Divine Providence did not tarry in coming to their aid, nor did the
generosity of good people ever fail them. The weather could not
have been worse; but this did not prevent the boys from coming in
great numbers, so much did they love the oratory and Don Bosco.
The snow lay thick on the ground, and was still falling heavily, like
a mountain blizzard. Since it was bitterly cold, it was imperative
to have a large brazier in the chapel. Some remember that as it was
carried in the open under the falling snow, the live coals crackled,
much to the boys’ delight. But what the boys never forgot were the
tears running down Don Bosco’s face during the Mass. He was
weeping with joy, for he saw that the oratory was becoming
stronger. Now he would be able to gather a larger number of boys,
give them a Christian education and draw them away from the
perils of spreading immorality and irreligion.
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CHAPTER 27
A Heavenly Patron
T h in g s began to take shape in the new festive oratory.
A generous person had a good number of benches made for the
boys to attend church services with greater comfort. The name of
St. Francis de Sales was becoming a household name, and at the
very outset Don Bosco determined to have the feast day of this
amiable saint celebrated with all solemnity.
Here we may well ask: “What prompted Don Bosco to dedicate
this oratory to St. Francis de Sales?” While still at the Convitto,
Don Bosco had inwardly decided to place all his undertakings un
der the protection of the Apostle of the Chablais,1 but before dis
closing this intention of his he waited for Father Cafasso to express
his opinion on this point. And Father Cafasso did so. One day,
talking with Father Borel about Don Bosco’s difficulties, his pa
tience in all his dealings, and the continuous growth of the oratory,
Father Cafasso remarked that, till then, this work had not been
placed under the protection of a patron saint. After a brief discus
sion, he suggested St. Francis de Sales and Father Borel agreed.
Don Bosco was of the same opinion for three main reasons.
First, because Marchioness Barolo, in her desire to help Don
Bosco, planned to found at the Rifugio a congregation of priests
under this title, to care for the spiritual needs not only of her many
institutions already in existence, but also of those she planned to
establish. Among the latter were a boys’ boarding school at Barolo,
and a school in Turin to accommodate over a hundred girls under
twelve years of age. This would be named after St. Joseph and form
part of the complex of buildings at the Rifugio. With this in mind,
1St. Francis de Sales labored for the conversion o f the Calvinists in that region
from 1594 to 1598. In 1599 he was appointed coadjutor to the bishop of Geneva
and, in 1602, he became bishop of that see. [Editor]
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she had had a mural of St. Francis de Sales painted above the en
trance hall of the priests’ residence.
Second, the work Don Bosco had undertaken for the welfare of
boys required unruffled calm and forbearance, and therefore he
wished to place himself under the special protection of a saint who
had been a perfect model of these virtues.
But there was a further reason. At that time, several errors,
especially Protestantism, were beginning insidiously to infiltrate into
the lower classes of Piedmont, particularly in Turin. Hence Don
Bosco intended to honor this saint, and thus obtain from God
through his intercession special success in winning souls for the
Lord, along with knowledge and fortitude to combat effectively the
same enemies that the saint had so splendidly triumphed over
during his lifetime, for the glory of God and the Church, and to the
benefit of innumerable souls. In short, Don Bosco believed that
the spirit of St. Francis de Sales was the best suited, at the time, to
the education and upbringing of the working classes.
He had studied in depth the life and works of this admirable
apostle, and when talking to his boys then, and later on as well, he
would bring out some sayings or episodes of the saint’s life. Above
all he endeavoured to portray to them the saint’s gentleness which
had brought back to the Church so many heretics.
Years later Father John Bonetti wrote: “He told us of St. Francis
de Sales’ character in his youth, how he had not been endowed by
nature with a calm and gentle nature, but had acquired it at the
cost of many sacrifices. As Don Bosco spoke we applied his own
words to him, for we know from his own admission, that as a boy
he had been hot-tempered, impetuous, forceful and impatient of
opposition; yet we now saw him a model of meekness, peaceable,
and so self-controlled that he seemed never to be pressed by prob
lems. We were convinced that he must have exercised continual self-
control to such an heroic degree as to succeed in becoming a living
copy of St. Francis de Sales’ love for his fellowmen.”
The festive oratory, then, had made a good start in this chapel
dedicated to the great bishop of Geneva. “When the news spread,”
wrote Don Bosco, “that there was a little church exclusively for
boys, with church services just for them and a place where they
could come and go freely, jump and play, many other boys from
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the Valdocco area were attracted, whose parents belonged to the
working class. Our chapel, which only then began to be called
oratory, became smaller and smaller. We managed, though, but had
to spread out into the bedrooms, kitchen, corridor, and vestibule.
There was a catechism class in every nook and cranny: the whole
place became an oratory.” Needless to say, Don Bosco had a hard
time finding people willing to help him. Some of the older boys
were trained by him to take care of some of the classes. These he
would gather in his room on weekdays, when free from priestly
duties, to instruct them and encourage them with small gifts in his
loving, affable way.
On Sundays and holy days the boys flocked in great numbers for
confession, Mass and Holy Communion. After Mass, Don Bosco
would briefly explain the Gospel. In the afternoon, he taught them
catechism and sacred hymns. Then he gave them a short instruction
adapted to their intelligence and pleasantly illustrated with edifying
examples. Afterwards, they sang the Litany of the Blessed Virgin,
and Don Bosco imparted benediction with the Blessed Sacrament,
which was not preserved in the chapel during the week. Before and
after services, the boys played at their games and other amusements
under the supervision of Don Bosco, Father Borel, his righthand
man, and the better, more dependable boys. Their playground
consisted of the long narrow alley, between St. Mary Magdalen
Convent and Cottolengo Hospital, leading to the public thorough
fare and the road in front of the priests’ residence. Don Bosco often
checked the adjacent lots to make sure that none of his boys had
wandered off. He tried every means to draw them to the oratory.
He gave them playballs, bocce,2 piastrelle,3 and stilts. He also
promised to provide, very soon, see-saws and other playground
equipment, and to teach them gymnastics, singing, instrumental
music, and other things as well. Occasionally, he gave them little
gifts of medals, holy pictures and fresh fruit, or treated them to
breakfast or an afternoon snack; at other times, he supplied the
poorer boys with trousers, shoes and other clothing. Often he would
contact the parents and make them take better care of their children.
“But,” wrote Don Bosco, “a warm welcome, is what, above all,
4 Italian lawn bowls played outdoors on a long narrow court. [Editor]
* Flat pebbles, slightly larger than pucks, used in a throwing game. [Editor]
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attracts boys. To obtain good results in educating youngsters, one
must find a way first to win their love; then they will fear to dis
please him.” The boys knew that Don Bosco loved them and would
always love them. In fact, he knew them all individually by name
and surname, and also remembered those who no longer attended
the oratory. This we know from what Father Borel told us, and this
we have been able to verify, even though the number of boys he
dealt with, whether boarders or day students, ran into the thousands.
It was at this time, that is, toward the end of 1844, that Don
Bosco inaugurated and gradually expanded his evening and Sunday
classes. They were soon opened in other parts of Piedmont and now
are widely established throughout Italy. This was a work of charity,
a necessary one if people were to understand that priests were
second to none in promoting the public good. Consequently, on
Sundays and holy days, after church services, and on weekdays in
the evening, except Saturdays and the vigils of holy days, many
boys, at a stated hour would come to the priests’ residence [near
the Rifugio], and Don Bosco and Father Borel, ever ready to help,
would convert their own rooms into classrooms and teach them the
three R ’s. Their purpose was not only to enable the youngsters to
have a quicker grasp of their trade or craft, but above all to improve
their religious instruction through reading and the study of the
catechism. Both Don Bosco and Father Borel, however, had no
ticed that a certain number of the boys who could not read found
it difficult to learn by merely listening to the teacher. Nevertheless,
these classes in the three R ’s were of signal benefit to a vast number
of boys. Having to work for their livelihood and therefore unable
to attend school, they would otherwise have remained illiterate and
deprived of the most elementary education, to their grave material
disadvantage.
A t this time Don Bosco devoted special attention to youths just
released from prison. He saw that they were willing to forget the
past, lead an honorable life, carry out their religious duties and
become honest citizens if only they could find a helping hand,
someone who would offer them some diversion on Sundays and
holidays, assist them in finding a job with an honest employer and
take some interest in them.
It was while he was at the Rifugio that Don Bosco began to grasp
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the meaning of being a tailor, whose task was to mend worn-out
clothes,4 a phrase he sometimes repeated when speaking to his boys.
This remark excited their curiosity and they would often ask him
when and how he had ever seen himself as a tailor. But for many
years he would only reply: “If it might in some way be useful to
you, or bring greater glory to God, I would tell you.”
In the meantime, while helping Father Borel in hearing the girls’
confessions at the Rifugio, he continued to preach in the city
churches and hear confessions at St. Francis of Assisi. He could not
detach himself from Father Cafasso, and faithfully followed the
advice of Sirach: “Associate with a religious man, who you are
sure keeps the commandments; who is like-minded with yourself
and will feel for you if you fall.” [Sir. 37, 12] Father Cafasso
reciprocated and reserved for him a room at the Convitto where
he could devote some time to study, undisturbed, for in the early
days of his oratory work he did not have the necessary books for
the many pamphlets he was writing to defend and spread the Faith.
The Convitto's library was well stocked. For many years Don
Bosco went there every day, about four in the afternoon, and re
mained until nine. Some domestics accompanied him home. Later
on, finding it impossible to go there in the afternoon hours, he
curtailed this study period from eleven a .m . to noon, and only
some time later did he go there evenings. But whether his stay was
long or short, he never missed calling on his teacher and benefactor,
whose full confidence he enjoyed. His purpose was not merely to
discuss with Father Cafasso some point of moral theology, norms
of spiritual life, or things pertaining to the oratory, but also to seek
inspiration from his holy life and especially his incessant penances.
A t times, Don Bosco tried to induce him to be less rigorous with
himself by allowing to himself what he allowed to his students. In
Don Bosco’s manuscripts we find a reference to these visits:
Father Cafasso had already been at the Convitto ten years. His break
fast consisted of plain dry bread, and even this he later gave up! He
‘ In a dream he had while still in the seminary, Don Bosco saw himself as a
priest wearing surplice and stole, sitting in a tailor’s shop and mending old clothes.
See Vol. I, p. 285. [Editor]
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also limited himself to only one meal a day, consisting of soup and
another small dish. His night rest, even in winter, lasted barely five
hours. In view of his heavy workload, I once told him to take something
better suited to his frail physique. “Alas,” he replied cheerfully, “the
time will come when I shall have to grant something more to this body;
but I don’t want to gratify it any sooner than I have to.”
At other times I respectfully chided him and pointed out that his
austerities would undermine his frail health, all the more so now that
his strength was waning day by day, but he would reply: “O Paradise,
Paradise! What strength and health will you give to those who enter
you!”
These and similar examples of virtue Don Bosco always kept in
mind and made known to others, while practicing them himself, as
we shall see during the course of this story.
The year 1844 was fast drawing to a close and Christmas
dawned. Don Bosco had from the very start taught his boys to serve
Mass well, and so the sacred ceremonies were held with proper
decorum. The solemn festivity was celebrated with a general Com
munion, which to Don Bosco was the most appreciated gift on
earth. After teaching youngsters to purify their souls with the sacra
ment of Penance, the Holy Eucharist was in his estimation the best
means of educating them and keeping them away from vice and
sin. Our Lord, worthily received, sealed in their hearts the lessons
Don Bosco had taught them, and returned to him their love. This
accounts for Don Bosco’s influence over them. This, too, explains
the ease with which he taught them to be well-mannered and docile.
In the midst of these well deserved consolations, Don Bosco had
had to start searching for means with which to operate his oratory.
Perhaps Father Cafasso had suggested this idea, in order to inure
him to the difficulties of such an undertaking, always ready, how
ever, to help him in emergencies. Don Bosco was extremely reluc
tant to present himself to wealthy families for financial aid and to
expose himself to the embarrassment of a refusal. It simply was not
customary in Turin for priests to knock on doors and beg for alms.
Well-established charitable institutions were flourishing and self-
supporting, thanks to their large revenues. Father Cottolengo him
self did not go out in search of help: it just came to him. Yet Don
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Bosco humbled himself, generously overcoming his repugnance in
order to do God’s will all the days of his life. But the Lord smoothed
out the first steps along this thorny path.
Father Borel, who was convinced that Don Bosco’s undertaking
was a clear-cut work of Divine Providence, strengthened him by
assisting him as much as he could. This is what he said to Father
[Michael] Rua and again in 1870 to Father Paul Albera:5
“When Don Bosco came to Turin he seemed timid and reserved,
especially when he had to make up his mind to go begging for his
oratory. The first donation he received, 300 lire, came about as
follows. I was a frequent visitor at the home of the wealthy and
noble Gonella family, and so I told them what a fine young priest
Don Bosco was. I described his work and his future plans; I asked
them to be generous with him and promised to have him call on
them so that they might meet him and thus get to know and appreci
ate him. Then, I praised those fine people to Don Bosco, spoke of
their contributions to charity and without further ado suggested
that he pay them a visit. A t first he hesitated, objecting that they
were total strangers to him, but finally he gave in and went. He was
warmly received and after a brief conversation won their esteem
and admiration, so that when he took his leave they gave him 300
lire for his boys. Without his knowing it, I paved the way in similar
fashion elsewhere, and he soon had other benefactors in Turin.”
How great a sacrifice this must have been for Don Bosco was
clearly revealed in 1886. He had asked some of the older boys at
the Oratory to solicit people in town and to write personal letters
to their own friends and acquaintances, asking for donations, since
Don Bosco was in poor health and could no longer provide for the
needs of the house. When some of the boys objected that they did
not have the heart to do so, for they lacked his poise, an outstand
ing trait of his, Don Bosco answered: “Ah! You have no idea what
it cost me to beg!” This notwithstanding, he trampled on his timidity
and human respect. He was begging for the glory of God, and for
his needy young orphans with the conviction that by offering the
rich an opportunity to give alms, he was bestowing a gift on them
“They became the first and second successors o f St. John Bosco in 1888 and
1910 respectively. [Editor]
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too. The Lord blessed his humility and his appeals won the hearts
and generosity of the people.
Another difficulty he had to overcome was his reluctance to deal
with women, but this too, was a source of good. In the homes of
the wealthy, he greatly edified everyone by his modest reserve and
his simple, easy manner. So modest was he that he never looked
women fully in the face. Those who knew him from the early years
of his apostolate, to this day testify: “He was as an angel coming
into our homes!”
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CHAPTER 28
G od’s Angels
T o w a r d s the end of 1844, Don Bosco was busy finish
ing a book promoting devotion to the Guardian Angel. He had
started on it while still at the Convitto. He personally was very
grateful to God for the privilege of being entrusted by Him to an
angel’s custody. We heard him quote countless times: “To His
Angels he has given command about you, that they guard you in
all your ways. Upon their hands they shall bear you up, lest you
dash your foot against a stone.” (Ps. 90, 11-12) Hence he had a
warm love and deep devotion to his Guardian Angel whose feast
day he celebrated every year. He was so convinced that his Angel
was ever at his side, that one might say he saw him with his eyes.
He would greet him several times a day with the Angele Dei [O my
good Angel, . . . J, and throughout his life he greatly trusted in
his protection. He recommended himself and his boys to him, and
we might even say that his Guardian Angel assisted him in found
ing and governing his undertakings.
One day, Don Bosco was narrating how Blessed Joan of the
Cross, had been privileged from her childhood to see her Guardian
Angel, how he had guided her to the religious state, how having
become the convent’s superior she had ruled it wonderfully through
every difficult situation; and how, whenever any infraction of the
rule took place, he would suggest to her ways and means of correct
ing those concerned. What Don Bosco said, made us wonder whether
he himself was not favored with the very same privileges, and we
could not rid ourselves of the thought. In fact, did he not, through
out his life, reveal the most humanly inscrutable secrets? W hat of
his dreams, and that mysterious person who was ever at his side?
Who might he be?
Be this as it may, he knew how to instill in his boys a great
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reverence and love for their Guardian Angels. He often intoned,
and the boys sang with great elan, a hymn in honor of the Guardian
Angel which he had set to music. He used to tell them: “Be ever
more convinced that your Guardian Angel is really present, that he
is ever at your side. St. Frances of Rome always saw him standing
before her, his arms clasped on his breast, his eyes uplifted to
heaven; but at her slightest failing, he would cover his face as if in
shame, and at times turn his back to her.”
To instill trust in one’s Angel, Don Bosco often narrated the
story of Tobias and the Archangel Raphael, the miracle of the three
young men who remained unscathed amid the flames of the furnace
in Babylon, and other similar stories abounding in Holy Scripture
and church history. Nor did he ever tire of speaking about this
most dedicated heavenly friend in his sermons. “Be good,” he would
say. “This will make your Guardian Angel happy.— When sorrows
and misfortunes, physical or spiritual, afflict you, turn to your
Guardian Angel with strong trust and he will help you.— How
many people in mortal sin were saved from death by their Angel
that they might have a chance for confession.— Woe to those who
give scandal! The Guardian Angels of their innocent victims will
cry out for vengeance to God.”
How generous was Don Bosco’s advice in private talks, now to
one, now to another, and especially to his penitents according to
their needs! “Remember that you have an Angel as a companion,
guardian and friend.— If you wish to please Jesus and Mary, obey
your Guardian Angel’s inspirations,— When tempted, invoke your
Angel. He is more eager to help you than you are to be helped!—
Take courage and pray: your Guardian Angel also will pray for
you, and your prayers will be answered.— Ignore the devil and do
not be afraid of him: he trembles and flees at your Guardian
Angel’s sight.— Ask your Angel to console and assist you in your
last moments.”
Later, many boys told Father Rua how they had received ex
traordinary graces and escaped danger, thanks to this devotion
which Don Bosco had inspired in them.
He also suggested certain days on which his boys could honor in
a special manner their Guardian Angels. In speaking and in writing
he expressed himself as follows:
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
1. Tuesdays are set aside by the Church for a special remembrance
of the Guardian Angels. If you wish to imitate St. Aloysius, who dearly
loved his Guardian Angel, I suggest you practice some special mortifica
tion in his honor on these days: you might give up something you like,
pray with your arms crossed on your chest, or kiss the crucifix; and, if
you can, give some alms as the Archangel Raphael advised Tobias to do.
2. Your Birthday. It marked the beginning of your Guardian Angel’s
charge over you. Therefore, on this day renew the promises you made
in his presence at Baptism, namely, that you will love and imitate Jesus
Christ and obey His holy law. Sanctify this day by making a fervent
Communion, or by praying a little more than usual, or by performing
some other act of devotion in token of your gratitude to him for having
first shown his love for you by becoming your Guardian Angel.
3. The first day of every month. You will be glad if, following the
example of so many devout people, who are interested in saving their
souls, you will meditate on some of the Last Things by seriously con
sidering the purpose for which God created you and examining the
state of your conscience. You should ask yourselves what would happen
to you if you should die at this particular moment, and then you should
go to confession and Communion. Do good while you still have time.
What we have related [is not restricted to the years covered by
this volume], but embraces Don Bosco’s whole life. Even in those
early years of the oratory he knew how to avail himself of this
powerful means to attract to a virtuous life boys who had formerly
been street urchins. They faithfully followed his counsel. One day,
an astonishing incident confirmed their good Father’s instructions.
It was a Sunday and they were all gathered in the sacristy of St.
Francis of Assisi Church. Don Bosco, after giving each boy a holy
picture on which a prayer to the Guardian Angel was printed, had
given them this exhortation: “Pray to your Guardian Angel. Invoke
his aid if you should find yourself in any serious danger of body
or soul, and I assure you that he will help and protect you.”
It so happened that a few days later, one of them, an apprentice
bricklayer, was working on a new building. As he went to and fro
on the scaffold, one of the supports suddenly snapped and he felt
the wooden planks on which he and two others were standing give
way. At the first ominous splintering of wood he realized that there
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was no way out. The scaffold collapsed, and the three of them
plunged from the fourth story to the street below, amid a rain of
planks, bricks and stones. Falling from such a height meant certain
death. But our good boy, while falling, remembered Don Bosco’s
words and loudly invoked his Guardian Angel. “O my good Angel,
help me!’1 His prayer saved him. Of the three boys that fell, one
died instantly, and another, critically injured, died shortly after
reaching the hospital. As the people rushed to our young appren
tice, believing him dead, he scrambled to his feet safe and sound,
without even a scratch. He lost no time in climbing up again to help
rebuild the scaffold. When, on the following Sunday, he returned to
St. Francis of Assisi, he told his astonished companions what had
taken place. It was a wonderful confirmation of the truth of Don
Bosco’s promise. Consequently, the boys’ trust in their Guardian
Angels became all the stronger and produced wonderful spiritual
fruits in their souls.
This singular event prompted Don Bosco to compile the afore
mentioned booklet: 11 Divoto dell’ Angelo Custode [The Devotee
of the Guardian Angel]. In seventy-two pages he gave the reasons
which should induce the faithful to seek and merit the protection
of this most sublime spirit. He divided his subject matter into ten
considerations, which were to serve as preparation for the feast of
the Holy Angels:
— God’s Goodness in Entrusting Us to the Care of His Angels
— The Angela Love for Us
— The Angels’ Daily Favors to Us
— Their Special Assistance in Time of Prayer, Temptation, and
Tribulation: A t Our Death and Judgment and in Purgatory
— The Angels’ Compassion for Sinners
— The Love We Should Feel for Our Angel in Return for His
Love for Us
Each consideration was followed by a brief spiritual memento,
a suggested good deed and an anecdote.
The good deeds suggested for the novena in honor of the
Guardian Angel were as follows:
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
1. Recite the Angele Dei at least morning and evening, and also thank
God for His goodness in granting us the protection of such exalted
celestial princes.
2. When you go to church, especially to assist at Mass, invite your
good Angel to adore Jesus in the Blessed Sacrament with you, and to
do so on your behalf when you cannot be there. Resolve also to pay
homage to the Blessed Virgin Mary three times a day by reciting the
Angelus. It will please Her and your Guardian Angel. This prayer has
been enriched by the Supreme Pontiffs with many indulgences.
3. Regard every success in your work and every danger from which
you are saved as the result of the prayers, enlightenment and aid of
your Guardian Angel. Therefore, pray to him every morning and eve
ning, when in doubt or anxiety and especially when undertaking a trip.
Whenever you have to go out, pray to him fervently for his blessing and
protection from any mishap.
4. Get used to offering your prayers to God through your Guardian
Angel, because, on being presented by him, they will be more acceptable
to God. During Mass, the Church prays that the Holy Sacrifice be
offered per manus Angeli [by the hands of the Angel]; hence, when you
attend Mass, offer the Holy Host and the chalice to His Divine Majesty,
through your Guardian Angel’s hands. Today, at Mass, make an effort
to increase your devotion to him.
5. When tempted, turn immediately to your Guardian Angel and ask
him with all your heart: “My Guardian Angel, help me now. Do not let
me offend my God.”
6. Put up with unavoidable annoyances when dealing with people of
different temperaments and habits, and do this also in order to enjoy
the company of the Angels in heaven.
7. Avoid, like the plague, bad companions and questionable con
versations. Your Angel would be disgusted because your soul would be
in danger. If you follow this counsel, you can trust in your Angel’s
assistance.
8. Every morning and evening recommend the last hours of your life
to your Guardian Angel, and earnestly entrust to him your eternal sal
vation. [Say to him:] “In your hands is my destiny.” [Ps. 30, 15] Honor
him today by visiting the sick or by some almsgiving.
9. Every day, reaffirm your faith in your Guardian Angel. You can
be sure that, if you are faithful to him in your lifetime, he will help you
with all his power at death’s hour and at your judgment. Make a good
examination of conscience today and prepare yourself for a good con
fession.
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To this exhortation was added a suggestion:
Do your utmost for the souls of the faithful departed, who from the
flames of purgatory beseech your pity and aid; all the more so, because
God will dispose that what you do for them, others will do for you.
Today, recite the Angele Dei and the Angelus, and offer them up with
all the attached indulgences in suffrage of the holy souls in purgatory.
Celebrate the feast of the Holy Angels by a fervent reception of Penance
and the Holy Eucharist. Pray to your Guardian Angel with love, and
trust that he will not let you fall into sin.
It will be noted that these acts of devotion to the Guardian
Angel, and all other devotions he recommended, were always di
rected towards Holy Communion.
The booklet ended with a hymn written by Silvio Pellico:1
Angioletto del mio Dio [Little Angel of my God], a listing of the
indulgences granted to the sodality canonically erected in St. Francis
of Assisi Church, and some acts of devotion to the Guardian Angel,
later reprinted by Don Bosco in the Giovane Provveduto [The
Companion of Youth],
The introduction was as follows;
A proof of man’s excellence is the fact that he has an angel to guard
him. After God created heaven and earth, and all things in them, He
left them to follow the course of natural laws, according to the order
which daily Providence ordained for them. With man it was not so.
Besides enriching him with noble spiritual and physical faculties and
choosing him to preside over all other creatures, God decreed that a
celestial spirit take care of him, assist him day and night, from the first
moment of his appearance in the world, accompany him along his
journeys, defend him from the dangers of body and soul, warn him to
avoid evil, and suggest that which is good. How sublime the dignity of
man, how great the goodness of Godl What a pressing duty for us to
fulfill!
To encourage the faithful to a lively devotion to these blessed spirits,
’ See footnote on p. 105. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
which Divine Providence has assigned as our guardians, the Roman
Pontiffs have already granted many indulgences to the prayers in honor
of these angels, and to the sodalities instituted to promote their venera
tion. In order to further arouse the gratitude and trust which we owe
to these, our heavenly friends, we have prepared this booklet. The
strongest and most heartfelt motives which should urge us to avail our
selves of their holy patronage are presented in the form of a novena.
Blessed is he who, when meditating on his Angel’s sublime nature, will
honor him as here suggested, and will nourish a constant devotion to
him. This will be a pledge of eternal salvation, because theologians and
masters of the spiritual life, basing themselves on the Holy Scriptures
and the Fathers of the Church, consider a tender and constant devotion
to the Guardian Angels as one of the signs of predestination.
May the Lord bless this booklet and whoever will read it.
With this work of his, Don Bosco hoped also to obtain from
these heavenly spirits security, stability, and protection for his
oratory and the other works he would undertake. Indeed, it is
written: “The Angel of the Lord encamps around those who fear
him, and delivers them.” (Ps. 33, 8)
He finished writing this dear booklet of his while still at the
Rifugio. Above all, he strove for simplicity and clarity of expres
sion, as was his wont. Before printing it, he had it read by one
Peter Malan, nicknamed Parin. He had been the original founder
of the Rifugio and now was its doorkeeper. We say founder because
the good man, years earlier, seeing girls in the streets neglected by
their parents, homeless and exposed to many dangers, began to
gather them into his home and place them under the care of his
wife. She would prepare their meals, take care of them for a time,
even lodging them for the night, while her husband worked to
provide what was needed. He also sought employment for them
either as maids in some good family, or as clerks in the store of
some conscientious woman. Marchioness Barolo, upon learning of
this heroic work of charity, took it over, founded the Rifugio as
we have already said,2 and appointed Parin as its doorkeeper.
Malan, who was poorly educated, listened attentively while Don
Bosco read to him the booklet, but occasionally he misunderstood
4See p. 184. [Editor]
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things. For example, when he heard the account of that young
bricklayer who had been saved by his Angel in his fall from the
scaffold, he thought the boy had fallen while blaspheming, and so
he exclaimed: “Serves him right, God cannot be mocked!” Don
Bosco was surprised at this and similar misinterpretations and,
realizing that his somewhat elevated style was at fault, he patiently
revised his booklet, read it over again to Malan, who this time
understood it.
The booklet was printed in 1845 by Paravia. It had a wide
circulation and, according to what a zealous priest affirmed to
Father Rua, it succeeded in arousing in many a great devotion to
the Guardian Angels.
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C H A P T E R 29
For Church and Souls
O u r Father who art in heaven, hallowed be Thy name,
Thy kingdom come. May the Catholic Church, the only true
Church of Jesus Christ, grow and triumph. May all nations recog
nize her rights and the rights of her head and bishops. May all
minds look to the Church Teaching as the sole custodian of re
vealed truths, the divine witness to the authenticity and authority
of the Scriptures, the infallible teacher of mankind, and the su
preme judge in all questions of doctrine. May all obey her and
observe her moral and disciplinary laws until the time when, after
her victories on earth, she will triumphally reign in heaven for ever
and ever with the countless souls she saved.”
This was Don Bosco’s continual fervent prayer. This was his
ardent desire as he assiduously pursued his studies on church his
tory. How brightly his faith shone forth as he repeated these great
truths whenever he spoke or wrote! How often he used to insist that
other priests should bring them out in their sermons! All his
thoughts and actions were directed primarily toward the exaltation
of the Church. He rejoiced in her joys and glories and shared her
afflictions and persecutions. He strove manfully to increase her
happiness and conquests, to alleviate her sorrows and compensate
for her losses, by leading back many sheep to her maternal bosom
and thus enlarging her family with new children. He knew what
his duties were, both as one of the faithful and as a priest. A man
of keen vision, he coordinated even his most insignificant actions
with those of the universal Church, like a humble soldier who,
alone and steadfast at his post, always does his share and, at times,
through boldness or chance, is able to strike a decisive blow for
victory. This is why he never missed an opportunity to give a bit
of good advice, to hear a confession, to preach, to admonish, or
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to take part in prayer; he considered all these things eminently
important. With this lofty notion of his mission he not only never
diminished his enthusiasm for his apostolate of youth, but con
tinued to dedicate himself untiringly to the other tasks of the sacred
ministry.
Don Bosco always had a warm spot in his heart for prisoners.
Indeed he must have been responsible for many conversions among
the convicts over a period of twenty years or more. However, he
always talked about the amazing results obtained through Father
Cafasso’s kindness and hardly ever said a word about the spiritual
good he himself was doing for those unfortunate men. We learned
a great deal more of this from Father Borel who loved and vener
ated him as one loves and venerates a saint. He told us of Don
Bosco’s persevering efforts to train as his own assistants some of
the convicts who had sincerely amended their lives. Among them
he chose those who were intelligent, educated, well-spoken, and
thus capable of reaching even the most stubborn prisoners and
disposing them by a right word or two, to heed and practice the
priest’s recommendations. They were well acquainted with all the
objections of their fellow convicts against religion and its rites, their
blasphemies against Divine Providence, and their calumnies against
the clergy. Don Bosco would rehearse with some of them the kind
of dialogue they were to engage in open debate in order to refute
their prejudiced ideas and implant sound principles into their dis
torted minds. For example, as he was conversing with them or was
beginning to teach them the catechism, one of his assistants would
abruptly break in with a question or an objection arousing every
body’s attention and curiosity. Don Bosco would then reply. Ques
tions and answers were spiced with so many clever remarks, popu
lar sayings, amusing or edifying incidents, that the truth, though
presented humorously, would sink in, provoke thought and unfail
ingly lead some of them to turn over a new leaf and begin to live
a truly Christian life. Don Bosco therefore had the great joy of see
ing men who had long since given up all thought of God, approach
the sacraments with a fervor that would edify even people advanced
in virtue.
N or did he win souls merely by prayer and zeal. He wrested the
grace of their conversion by generously sacrificing himself for them.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
He never said a word about his penances, but we know that he was
often seen with his eyes red and inflamed, or with a splitting head
ache, or a racking toothache, which often lasted for days, either
before he set out to visit the convicts or when he returned home.
Should he have to do anything which required peace and quiet,
the pain would cease all of a sudden, only to return with full force
once he had accomplished the task in hand. From these and various
other signs which he noticed from time to time, Brother Joseph
Buzzetti, [then a boy], was inclined to believe that God must have
sent these afflictions to Don Bosco at his own request, in exchange
for a specially desired conversion of some hardened sinner. In fact,
Don Bosco once admitted to Father Dominic RufAno that he had
begged the Lord to inflict on him the penance which he should have
imposed on the convicts, adding: “If I don’t do this, what penance
can I possibly give those poor fellows?”
It is not surprising therefore that Our Lady should sometimes
invisibly visit those prisons and bless the apostolic labors of Don
Bosco, Father Cafasso and Father Borel, animated as they all were
by the same heroic zeal. An amazing conversion took place during
these years, and we heard it from the very person who was a lead
ing figure in it. This man had run away from home as a boy, and
later had joined the army. After winning his sergeant’s stripes, he
was sent with his regiment to Nice. He was leading an immoral
life and spurned anything connected with religion. Out of mere
curiosity he happened one day to visit the neighboring shrine of
the Madonna del Laghetto [Our Lady of the Lake].1 There he
personally saw a paralyzed young girl, almost on the verge of
death, being brought to the shrine. He noticed her deathlike ap
pearance, heard the prayers and sobs of those about her. All of a
sudden he saw the color flow back into her cheeks as the girl rose
to her feet with a cty of joy, perfectly cured. It was a triumph of
Mary’s motherly love. It was truly a miracle that he had witnessed,
and he was convinced of it. But instead of being moved by it, he
became furious at God whose existence he denied. What he had
seen was a condemnation of his own conduct. More than forty
of his fellow soldiers had witnessed the event; they had just ar
rived in Nice as part of troop replacements and, naturally, had
1 For further information see Vol. XI, p. 401. [Editor]
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hurried to visit this famous shrine. On the way back to the barracks
they were eagerly discussing the miracle which they had all seen.
The sergeant became irritated by their talk, and began to deny the
truth of what he had seen, calling the soldiers bigots and idiots for
maintaining that it was so. They protested, of course. He then
shouted that even though he himself had been present he had not
seen anything miraculous in that cure and ordered them to shut
up. When one soldier dared to talk back, the sergeant had him
confined to the barracks prison.
Such godlessness did not go unpunished. Shortly afterwards he
was condemned to ten years’ imprisonment for a grave crime.
Fuming and cursing, he could not reconcile himself to his loss of
freedom. On noticing a picture of Our Lady of Sorrows on the
prison wall, he was so diabolically enraged that he struck a match
to set it afire. But he could not. Some mysterious force had sud
denly gripped him. He looked about in dismay, but, seeing no one,
soon realized that he was being held back by some heavenly hand.
At once he felt a change of heart and, falling on his knees, he wept
uncontrollably for a long time. He asked to see a priest, made his
confession, and was so overwhelmed with joy on receiving absolu
tion as to reach the very peak of happiness. His repentance was
like that of Saul on the road to Damascus. From that moment he
determined to expiate his sins by a resigned and joyful obedience
to the strict prison rules and make amends for his scandalous life
by good example in word and deed. Thus he managed to persuade
many of his fellow prisoners, even the most resentful, to make
their peace with God by a good confession. When he at last was
set free, he continued to live an upright life and was soon able to
redeem himself and regain the esteem and confidence of those who
had known him.
Other fellow soldiers followed his example and were equally
steadfast and zealous in their conversion. One of them, after his
discharge from the army, used to permit poor neighbors to pick
grapes from his vineyards and whatever was left he used to put
aside for the sick during the winter months. He devoted all his
possessions to performing acts of charity. He was also always ready
to defend his Faith anywhere if others spoke disparagingly of it.
Regardless of what people might think, whether in cafes, taverns
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
or on the public streets, he would stand up to anyone who dared
start an improper conversation, and if anyone retorted by reproach
ing him with his former conduct, he would declare: “Yes, I once
talked that way, when I was a swine like you.” Grateful for all the
good Don Bosco had done him, he always remained on cordial
terms with him. He became too, a great supporter of Don Bosco’s
work and often visited him. By this and similar conversions, God
rewarded Don Bosco’s charity and he regarded as a blessing the
crosses he had requested and borne for the sake of souls.
A few other incidents will illustrate how readily Don Bosco
undertook any task, as long as he could assist someone spiritually.
In 1845, there were several German families living in Turin, be
cause many Germans were serving in the Piedmontese army. Only
a few Italian priests knew German, and, since all of them were
busy with their regular work, no one was available for German
confessions. Consequently both the soldiers and their families were
totally neglected in their spiritual welfare. Some zealous people
called on Don Bosco to tell him of this need and asked for his help.
What could he do? He did not know any German. Easter was
approaching, and the Germans wanted to fulfill their Easter duty;
furthermore, several of them were seriously ill in the hospital.
Don Bosco, concerned with their spiritual welfare, decided to study
German. He got a grammar and other books, found a good teacher
and spent a whole month studying all he could. He then drew up
a list of the most important questions a confessor would be likely
to ask such penitents and their most likely answers, wrote some
brief exhortation to sorrow for sin and asked his teacher to trans
late and explain it all to him. After sixteen lessons, for which he
paid twenty lire— a not insignificant sum considering his slender
means— he began to hear confessions in German and was glad to
find how well he got along with the Lord’s help. As word of this
got around, Germans willingly came to him and kept him quite
busy in the confessional. They also hastened to take him to the
hospital where he was joyously welcomed by their ailing com
patriots, some of whom he assisted and comforted before death.
The Germans flocked to his confessional for about three years,
after which, owing to some friction between Piedmont and Austria,
they returned to their country.
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As long as there was need, solely for the sake of confessions,
Don Bosco continued to study German and gradually expanded
his list of questions and answers. When that need ceased, he dis
continued studying it and so in later years could remember only
a few words and phrases. One evening in 1876, he remarked to
his boys, “I learned some German when the oratory was just be
ginning, but, as with all other foreign languages, one soon forgets
it if he does not continue to keep it up. A few years ago I tried to
talk a little with three German bishops in the Irish College in
Rome, but with my many mistakes I could not make myself under
stood. The bishops, too, talked so fast that I couldn’t make out a
single word. We, then, switched to Latin. We all made a lot of
blunders but, at least, we could understand one another. Latin is
quite handy in discussing philosophical or theological subjects, but
it presents difficulties when the conversation is about food, kitchen
utensils, work tools, room furniture, customs and so on. Neverthe
less, an enterprising priest once wrote a paper in excellent Latin
entitled De gryllis capiendis . . . [How to Catch Crickets].” These
words caused great merriment among the boys. When their laughter
subsided, he went on: “Now, seriously speaking, I urge you to
take every opportunity to study languages. Every language that we
learn removes a barrier between ourselves and millions of our fel
low beings in other countries, and enables us to help a few and
sometimes very many of them. I have heard numerous confessions
in Latin and in French. Even Greek helped me with an Eastern
rite Catholic in the Cottolengo Hospital. If we only could embrace
the whole world in charity and lead it to the Church and to God!”
Meanwhile, Lenten catechism instructions had been given daily
at the Rifugio with great regularity to prepare the boys and young
men for their First Holy Communion or their Easter duty. But
since their numbers were constantly growing, and the space was
never adequate, Don Bosco and Father Borel decided to find a
place where several of the classes could meet with their respective
catechists. Just north of the Rifugio and on the right bank of
the Dora River, stood the church of the Holy Cross Sepulcher,
which had a large vestibule and a fine courtyard. It was pop
ularly known as the cemetery of St. Peter-in-Chains because it
had been used as a burial place before the new public cemetery
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
was opened. Several outstanding noble families had their tombs
there.
It seems that Father Borel, with the simple authorization of
the pastor of SS. Simon and Jude Church and the agreement of
the chaplain took a large number of boys there and continued to
give them catechetical instruction until the beginning of Holy
Week. The catechists found the location satisfactory and were
making plans to continue using it. However, the church belonged
to the municipality, and certain ill-disposed persons informed the
City Comptroller’s Office of these plans. A t that time this office
had more authority than the present City Council. It consisted of
a committee of the more important town councilors, and it had
complete control of the city finances. The head of the Comptroller’s
Office had the title of Master Comptroller, First Decurion and also
Vicar of the city, and was superior in rank even to the mayor. At
that time Marquis Cavour was the Vicar of Turin.
The complaint was registered at City Hall. The municipal ar
chives still hold the record of the deliberation, dated Easter Sunday,
March 23,1845.
“Informed of meetings held by the so-called catechists in the chapel
of the cemetery of St. Peter-in-Chains, the Comptroller’s Office has de
cided that as of now, access to the aforesaid chapel for the above pur
poses is to be forbidden, and if necessary, the syndics should ask the
Vicar to use his authority to prevent the catechists from holding any
further meetings there.”
This was the beginning of many trials which were to test severely
Don Bosco’s devotion to his work. But he was afraid of nothing
because he was certain of his vocation.
Meanwhile, appreciative of the honor of being a member of our
Lord’s kingdom on earth, Don Bosco showed his respect for the
Pope’s primacy of honor and of full jurisdiction over the entire
Church by submitting to His Holiness, Pope Gregory XVI, a re
quest for spiritual favors. Some of them were to be in behalf of
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For Church and Souls
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fifty supporters of his work or cooperators, both men and women,
who would continue to show a special zeal for the spiritual and
temporal welfare of his boys. His letter and the favorable rescript
were as follows:
[No Date]
To His Holiness Pope Gregory XVI
Most Holy Father,
Father John Bosco of Castelnuovo d’Asti, in the diocese of Turin,
Piedmont, duly qualified to hear the confessions of the faithful, humbly
prostrate at the feet of Your Holiness, earnestly implores:
1. The indult of a privileged altar twice a week. This is the first time
he is applying for such a favor.
2. The faculty to celebrate Holy Mass an hour before dawn or an
hour after midday for a just and reasonable cause, it being understood
that nothing more will be accepted for such a Mass than the customary
stipend.
3. A plenary indulgence at the moment of death for the suppliant,
his relatives and in-laws unto the third degree, and for fifty other persons
chosen by the petitioner.
May God, etc. . . .
The reply was as follows:
April 18, 1845
From an audience with His Holiness
His Holiness referred the request to the Ordinary with the necessary
faculties to allow the petitioner to celebrate Holy Mass one hour before
dawn or one hour after midday, for a legitimate and just cause, with
the single condition that nothing more than the usual stipend be received
by the petitioner in connection with this indult. Notwithstanding any
disposition to the contrary. As for the rest, His Holiness grants the
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOH N BO SC Q
favors requested in the form customary in the Church and prescribed
by the Apostolic See.
Cardinal A. Del Drago
by L. Averardi, Substitute
It was with great joy and reverence that Don Bosco received
this rescript which enabled him to show his gratitude to those who
were helping him. The first person who probably benefited by this
plenary indulgence was Mrs. Erminia Agnese of the noble Provana
del Sabbione family, wife of Count Charles Albert Cays, friends of
Don Bosco since those days and great admirers of his virtues. Don
Bosco hastened to inform the Count and Countess that he wanted
them to share in the great favor which the Pope had conferred
upon him. They welcomed him gladly and insisted that he stay for
dinner. Since there was still some time, he was ushered into a
sumptuous drawing room where he could busy himself with the
papers he always carried around with him. Here an incident oc
curred which the Count told us. “I suddenly came back into the
room where I had left Don Bosco and surprised him all bent over
moving toward the window. ‘What are you doing, Don Bosco?’ I
asked. He replied, ‘I am removing the carpet from underneath this
chair, because it is hardly fitting for such an insignificant person
as I.’ He said this with so much simplicity that I was filled with
admiration for the humble estimate Don Bosco had of himself.”
The Countess was most grateful for the favor granted by the
papal rescript. It was soon to bring her much consolation during
the course of her final illness a few months later. At that time
Count Cays gave Don Bosco [as a souvenir], the certificate of the
noble lady’s last Easter Communion in her parish church of St.
Teresa. Don Bosco saved it among his papers. The certificate bore
this imprint: 1845. Magister adest et vocat te. (John 11,28) [The
Master is here and calls you]. It was Our Lord calling unto Himself
Mary Magdalen, one of his first disciples. A happy omen for a
lady so charitable towards Don Bosco and the poor.
Shortly after this Don Bosco requested and received from Rome
the following declaration for the spiritual benefit of his boys, de
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For Church and Souls
221
sirous as he was to render more fruitful for them their recitation
or chanting of the Litany of the Blessed Virgin.
DECLARATION
The indulgence of two hundred days already granted by Pope Sixtus V
of happy memory, and by Benedict XIII to all the faithful of both sexes
every time that they, with a contrite and devout heart recite the Litany
of the Blessed Virgin, was confirmed and increased to three hundred
days by Pius VII. Furthermore, he graciously granted a plenary in
dulgence to all faithful Christians who recited the aforesaid Litanies
every day, to be gained on the five holy days of obligation in honor of
the Blessed Virgin, that is: The Immaculate Conception, the Nativity,
the Annunciation, the Purification, and the Assumption, provided that
truly sorry they shall go to confession, receive Holy Communion and
visit some church or public chapel and pray there devoutly. Finally,
His Holiness wished these indulgences to be applicable also to the souls
of the faithful departed and to be valid forever.
In testimony of which, etc.
Given in Rome by the Secretariat of the Sacred Congregation of
Indulgences, May 28,1845.
A. Archbishop Primivalli, Substitute
These two petitions were Don Bosco’s first requests to the Roman
Congregations. When asked by one of his pupils why he had made
them, he replied: “It was not only the indulgences I was interested
in. Above all I wanted to begin establishing direct contact with
the Apostolic See. I was pleased to think that my humble name
should have come to the attention of St. Peter's successor, the heir
of his divine powers. I wanted to approach him in the only way
open to me at the time.”
We may add that this faith and this love for St. Peter’s successor
never waned in his heart. He was already a firm believer in and
defender of the infallibility of the Pope, even before this had been
proclaimed as a dogma. He venerated all the acts, ordinances, and
teachings of the Pope, even when not pronounced ex cathedra. He
frequently would say that the Pope’s words should be considered
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
a paternal command, and he urged his boys always to obey the
Holy Father and to distrust anyone who might speak disparagingly
of the Vicar of Jesus Christ.
For forty years of Don Bosco’s life, the Papacy, in the person
of two successive pontiffs, was destined to experience many trials
and tribulations. Don Bosco always strove to prevent or at least
alleviate these trials as much as he could, even at the cost of draw
ing down on his own head the harassment of the Pope’s enemies.
He went along with the views and wishes of the Holy Father even
at the cost of grave humiliations. But we shall speak of this in due
course.
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CHAPTER 30
Disappointments and Trust in G od
JL Z.OTHING could keep Don Bosco from thinking at all
times about his oratory. Prudently looking ahead, he foresaw that
the day would come when he would have to leave St. Philomena
Hospital, now a haven for his boys. Fearing that they might again
be left to their own devices even if for only a short while, he
started looking about for a larger and more permanent spot, and
none too soon. Marchioness Barolo in fact had more than once
expressed her irritation at seeing the place continually overrun
by noisy boys, a nuisance to her adjacent institutions. The thought
less picking of some roses along the hospital entrance walk had
also caused some resentment, and the marchioness had complained
to Don Bosco about it.
One morning, he took a walk and, wandering aimlessly, ab
sorbed in his thoughts, he found himself in front of St. Peter-in-
Chains Church. He felt like calling on the chaplain, a certain
Father Joseph Tesio, a former Capuchin, to ask him whether he
would permit the boys to gather there for a while. Even before
Don Bosco could finish his question, Father Tesio warmly inter
rupted with: “Why, of course! Come whenever you please, you
and your boys. I shall be only too happy!” He probably did not
know that the City Comptroller’s Office had forbidden the use of
those premises [for the teaching of catechism to the oratory boys];1
the catechists, likewise, had no knowledge of this prohibition, be
cause they had ceased going there after the boys had performed
their Easter duty.
By requesting Father Tesio’s permission, Don Bosco had in
mind to make an experiment which Marchioness Barolo had ap
proved, since it fitted in with her own wishes. On Sunday, May 25,
1See p. 218. [Editor]
223
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t h e b io g r a p h ic a l m e m o ir s OF SAINT JOHN b o sc o
therefore, Don Bosco, after celebrating Mass at St. Philomena Hos
pital, in the afternoon took the boys to St. Peter-in-Chains Church.
It so happened that Father Tesio was out. The boys were filled
with wild enthusiasm at the sight of the long portico, the spacious
yard, and a real church for their services. Their joy knew no
bounds.
But, unfortunately, they had hardly begun to rejoice when their
joy was turned into bitter disappointment. Near the tombstones,
they encountered a formidable adversary. But not among the dead.
This was a living adversary, none other than the chaplain’s old
housekeeper. As soon as she heard their singing, their raucous
voices, and the clamor, she came storming out of the house in a
rage. Cap askew and hands akimbo, she began to upbraid them in
a flow of language typical of an infuriated female.
Her indignation rose to a peak when they began to play ball,
and one of her hens, brooding in a basket, scampered away, scared
by a small boy, while her egg rolled to the ground and broke. A
girl also joined in the scolding, a dog began to bark, a cat to mew,
the hens to cackle, until it finally sounded as though a grand war
had broken out in Europe.
As soon as Don Bosco realized what was happening, he hurried
over to calm her, and tried to tell her that the boys meant well.
They were only playing, they had not been doing anything wrong,
and if any inconvenience had arisen, it could easily be tolerated
and perhaps remedied. But it was like talking to the wind, for
there is no anger like a woman’s. (Cf. Sir. 25,19) F ar from calm
ing her, poor Don Bosco found himself the target of a torrent of
abuse and vituperation. Like a mad shrew, clenching her fists, she
screamed first at the boys and then at Don Bosco. “If Father Tesio
doesn’t send you away from here at once, I know what I ’ll do. . . .
And you, Don Bosco, why do you let these ragamuffins run wild
instead of keeping them under control, these dolts, noisemakers,
loafers, and young ruffians? Don’t you dare set foot here, again
next Sunday, or there’ll be trouble!”
But charity is not spiteful. (Cf. 1 Cor. 13,4) To put an end to
the shocking scene, Don Bosco ordered the recreation to end im
mediately; then he turned to the woman and said gently: “Dear
lady, you are not even sure of being here yourself next Sunday, so
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Disappointments and Trust in God
225
why make such a point about telling us that you won’t let us ever
come here again?” Then he went to the church, followed by the
boys, among whom were the Melanotti and Buzzetti brothers. They
never forgot what had happened that day, and years later, told
Father Caesar Chiala about it, and he recorded their account.
Several of the boys commented afterward to Don Bosco: “What
a horrible woman to scream like that!” But he made excuses for
her, saying that they should feel sorry for the poor thing because
she was not feeling well. To others, who pointed out that it would
be better not to play there anymore, he remarked: “Don’t worry.
That woman won’t be around to scold anyone next Sunday.”
After they were all in church, Don Bosco taught them some
catechism, after which they recited the rosary. He then dismissed
them and they went home, confident that they would be able to
return the following week and have a little more fun. But they
were mistaken, for that was the first and last time that they ever
gathered at that spot. As Don Bosco was coming out of the church,
the shrewish housekeeper continued to grumble and hurl threats
in his direction, supported by a few of the neighborhood gossips,
who had come running up when they heard the noise. A serious-
minded boy, Melanotti, a native of Lanzo, who at that moment
had drawn nearer to Don Bosco, told us that the saintly priest
showed no sign of irritation or anger, but turned to him with a
sigh and remarked quietly: “Poor thing! She tells us not to set foot
here again! If she only knew that next Sunday she will be in her
grave!”
Just at this moment Father Tesio came home. His house was
just behind the apse of the church. At once the housekeeper ran
up to him and painted Don Bosco and his boys as some kind of
revolutionaries, violators of holy places, and just plain rascals. Al
though the chaplain was aware of his housekeeper’s habit of flying
into a rage over trifles, he became, nevertheless, indignant at the
boys when he heard her list of spiteful charges. Hurrying out of
the house, he caught sight of Don Bosco at the farther end of the
little square, talking to a few lingering boys. Hastening over to
him, he said to him in an angry tone: “Don’t you come here again
next Sunday, raising Cain and disturbing everybody. I’ll see to
that! Never again, never!” As Father Tesio walked back to his
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
house, Don Bosco said to him: “I feel sorry for you! Are you sure
you will be alive next Sunday?” Melanotti also heard this remark
of Don Bosco. As he accompanied him back to the Rifugio he
could not help admiring his calm.
During the course of the evening the housekeeper again regaled
Father Tesio with stories about what the boys had done until he
finally sat down and, under her dictation, wrote a stiff complaint
to City Hall. He put Don Bosco’s boys in a very bad light, asserting,
among other things, that they had also defaced the tombstones. He
termed their gathering an intrusion and a provocation.
Regretful as it is to report, that was the last letter the poor
chaplain ever wrote. The following day, Monday, he sealed it and
summoning the housekeeper, told her: “Have this letter delivered
to City Hall.” Those were his very last words. A few hours later,
as the messenger was on his way, Father Tesio suffered a stroke,
and [on Wednesday,] May 28, [1845], at thirty minutes past mid
night, he died at the age of 68 after receiving the Last Sacraments.
His letter made such an alarming impression on City Hall, that
a warrant was immediately issued for Don Bosco’s arrest, should
he dare to return to St. Peter-in-Chains Church with his boys.
But hardly had one grave been filled, when another had to be
dug. Father Tesio’s housekeeper followed him two days later,
[May 30], stricken in the same manner. The week was not over
and both these adversaries of the oratory had disappeared from
this earth. It is easier to imagine than to describe what terror these
two deaths caused in the neighborhood. It was impossible not to
see the Hand of God in all this, and the boys were so intimately
convinced, that instead of straying from Don Bosco, they became
more warmly attached both to him and to the oratory. They
promised never to forsake either one. Father Borel’s conviction was
the same. One day, [at the Rifugio], while he was at table with
Father Pacchiotti, his assistant, Don Bosco and Father Bosio, it
just so happened that the reading2 they were listening to was about
St. Philip Neri. The passage described how those who had perse
cuted him died shortly afterwards. Father Borel immediately re
marked that the same was happening in regard to Don Bosco, and
that consequently it was clear that all should help him, under all
8Reading aloud at table is still a custom in religious communities. [Editor]
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Disappointments and Trust in God
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circumstances, even difficult ones, confident that by so doing they
would be cooperating with Divine Providence.
The following Sunday, May 31,3 an ordinance was nailed to
the door of the church, forbidding any gathering within its pre
cincts. Since a large number of boys had not heard any word to
the contrary, they flocked there, only to find the gates locked and
the guards on duty. Frightened, they ran to the Rifugio, where
Don Bosco welcomed them warmly. There they had their usual
morning and evening church services.
Father Cafasso, meanwhile, believing that with Father Tesio’s
death all opposition would cease, endeavored to secure from the
municipal authorities Don Bosco’s appointment as chaplain of St.
Peter-in-Chains. The spacious rooms of the adjacent rectory would
have been ideal for gathering his boys on Sundays, and Don Bosco
himself would have enjoyed greater freedom of action. With this
in mind Father Cafasso wrote a letter to the Countess Bosco di
Ruffino, wife of one of the syndics.
Turin, May 29,1845
Most Gracious Countess;
Father John Bosco, a former student of this Convitto, is at present
chaplain at the Rifugio of Marchioness Barolo, where he has started an
undertaking redounding to God’s glory. On Sundays and holy days he
gathers a large number of neglected boys, in order to instruct them and
keep them out of mischief. Since the inadequate space makes it impos
sible to continue his work there, he is about to apply, with the
Marchioness’ approval, for the post of chaplain at St. Peter-in-Chains
near the Dora River where he will have adequate facilities for his
worthy undertaking. Since this matter will promote the greater glory of
God, I should like to recommend it to you, should you, in your prudence,
think it advisable to mention it to the count. Please forgive the liberty
taken and permit me, meanwhile, the honor of remaining, with the
deepest respect,
Your devoted servant,
Father Joseph Cafasso
8A chronological error; it should be June 1. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Despite various recommendations of this kind, the attempt to
get the post was unsuccessful. Some considered these gatherings
inconsistent with the respect due to cemeteries, others feared dam
age to the mausoleums, but most likely the main reason was that
in official circles someone was beginning to show his hostility to
Don Bosco’s oratory. However, Don Bosco was not dismayed.
Some time later, the following petition was sent to the City Comp
troller’s Office.
[no date]
Your Excellencies and Gentlemen:
The Reverend Fathers, John Borel, Sebastian Pacchiotti, and John
Bosco, are in charge of the spiritual direction of the Pious Institute of
Mary Most Holy, Refuge of Sinners. By authority of His Excellency,
the archbishop, they also direct an association of boys who meet every
Sunday in an oratory under the patronage of St. Francis de Sales. This
oratory at present has its headquarters in the residence of the above
mentioned priests, where the boys are taught catechism, attend Mass,
receive the sacraments, and at times have Benediction of the Blessed
Sacrament.
On the past few Sundays and holy days they have numbered over
200. In view of this and of the proximity of summer, it has become
necessary to transfer the oratory to more spacious quarters so as not to
abandon an undertaking of well-proven benefit to the young. St. Peter-
in-Chains Church is from many points of view very suitable for the
customary devotions of these oratory boys. Your Excellencies, so
zealously intent on promoting in every way the civic and moral welfare
of this city, give us reason to hope that this undertaking will meet with
your support.
We, therefore, respectfully beg you graciously to grant us the use of
St. Peter-in-Chains Church for the services of these young people, if
Your Excellencies should deem it suitable, and under whatever condi
tions Your Excellencies may choose to prescribe.
The City Comptroller’s Office did not grant the request, as may
be seen from the minutes of a meeting on July 3, 1845.
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City Comptroller’s Office, No. 22
July 3, 1845
The Master Comptroller presents the request submitted by the Rev
erend Fathers Borel, Pacchiotti and Bosco, who petition for authoriza
tion to avail themselves of St. Peter-in-Chains Church for the purpose
of teaching catechism to the many boys who now gather in the small
chapel of the Rifugio institute.
In view of the decision taken at a previous session, which rejected
the petition on the grounds that it was not fitting that a church adjacent
to a cemetery should be used for other purposes than that originally
intended, the City Comptroller’s Office decides that it cannot grant the
petition and rejects it by a majority vote.
Signed: Bosco di Ruffino, Syndic
D. Pollone, Master Comptroller
Cesare Saluzzo
Vittorio Colli
After this refusal, Don Bosco resigned himself to God’s will.
It was from God alone that he hoped with certainty to obtain the
help that men denied him. He experienced great comfort in making
his retreat at St. Ignatius; there he received from the Lord the
graces he personally needed, and there too, through the sacrament
of Penance, he was able to lead home to God more than one
prodigal son. He also took joy in remembering, as Father Borel
wrote in his diary, the devout church services and very numerous
Communions that had taken place in the small chapel at the Rifugio
a few days before, on the feast of St. Aloysius. Previously, at the
Convitto, it had not been possible to celebrate this feast with cere
mony and manifestation of devotion, because crowds of people
came and went all day. At the Rifugio, instead, Don Bosco was
entirely on his own, and could arrange morning and evening church
services as he thought best. From that day on, he celebrated this
favorite feast day with increasing solemnity, availing himself of
this opportunity to instill a love for holy purity in the hearts of
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
his boys. No words can adequately describe how hard he worked
to prepare them worthily to render homage to St. Aloysius. If the
feast of this saint is celebrated with so much fervor today, not only
at the Oratory in Turin but in all other Salesian houses, it is due
to the zeal which marked Don Bosco’s first celebration, a zeal that
he intended should become a tradition among his spiritual sons.
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C H A P T E R 31
A Comforting Dream
EVEN months had now elapsed since the oratory had
moved to St. Philomena Hospital. The number of boys had in
creased. They considered their quarters a little heaven all their
own, and hoped that they could still stay there for a long time.
This appeared to be all the more likely since the walls of the
spacious wards were drying very slowly and would not be ready for
occupancy for some time.
The marchioness was very satisfied with Don Bosco, who was
extremely devoted to his work for her charges. During the week,
he helped Father Borel with the spiritual direction of the nuns and
of the wayward girls. He also formed a girls’ choir and taught
mathematics to a few nuns who were studying to be teachers. He
heard confessions, preached, and lectured on the religious life and
virtues. Bishop Cagliero, who quite often served as chaplain to
the Sisters of St. Joseph and the Sisters of St. Magdalen, told us
of the words of praise they often had for Don Bosco, whose ex
traordinary virtues singled him out from other priests also learned
and exemplary in virtue. The sisters venerated him as a saint. They
also stated that devout persons, coming to possess some little thing
of his, cherished and guarded it as a precious relic.
In July, the last hope that the oratory could prolong its stay
at the Rijugio was shattered. Marchioness Barolo, though sym
pathetic toward all works of charity, was nevertheless determined
that the oratory should vacate its present quarters, because the date
set for her hospital’s opening, August 10, 1845, was drawing near.
It was respectfully brought to her attention that the rooms used as
chapel, classroom, and playroom for the boys had no direct access
to other parts of the hospital, and that the lattices [on the windows]
were not movable and had their slats turned upward. She was also
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOH N BOSCO
assured that the greatest care would be taken not to cause any
inconvenience, but the good lady would not yield. She owned the
place, and it had to be as she said.
Don Bosco, though, was ready to do anything rather than for
sake his boys and he had told the marchioness so quite frankly.
But he was very worried, not knowing where to gather them. He
cast an eye on the neighborhood of Portanuova, but Father Borel
tried to change his mind and easily persuaded him to stay in the
Valdocco area.
Strange dreams, lasting through the night, came to comfort Don
Bosco, as he confided once and only once to Father Julius Barberis
and to us on February 2, 1875. In these mysterious visions a series
of interlaced scenes kept recurring along with various new ones. But
the previous scenes never wholly faded from view. They blended
with the marvels of new dreams, all seeming to converge on one
point only: the future of the oratory.
This is what Don Bosco told us:I
I seemed to be in a vast meadow with a huge crowd of boys who
were fighting, swearing, stealing, and doing other blameable things. The
air was thick with flying stones, hurled by youngsters who were fighting.
They were all abandoned boys, devoid of moral principles. I was about
to turn away when I saw a Lady beside me. “Go among those boys,”
She said, “and work.”
I approached them, but what could I do? I had no place to gather
them, but I wanted to help them. I kept turning to some people who
were watching from a distance, and who could have come to my aid,
but no one paid attention or gave me any assistance. I then turned to
the Lady. “Here is a place,” She said, and pointed to a meadow.
“That’s only a meadow,” I said.
She replied: “My Son and His Apostles did not even have a place to
lay their heads.” [Cf. Matt. 8, 20] I began to work in that meadow,
counseling, preaching, hearing confessions, but I saw that almost all my
efforts were in vain. I had to have some building where I could gather
and house those abandoned by their parents and those despised and
rejected by society. Then the Lady led me a little further to the north
and said: “Look!”
I did so and saw a small church with a low roof, a small courtyard,
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A Comforting Dream
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and a great number of boys. I resumed my work, but since the church
was becoming too small, I again appealed to the Lady and She pointed
out another church, much larger, and a house adjacent to it. Then She
took me closer, to a field that was tilled and that lay almost opposite
the facade of this new church. “In this place,” She added, “where the
glorious martyrs of Turin, Adventor and Octavius, suffered martyrdom,
on these clods soaked and sanctified by their blood, I wish that God
be honored in a very special manner.” 1 So saying, She put out Her foot
and pointed to the exact spot where the martyrs had fallen. I wanted
to leave a marker there so as to find the place again when I returned,
but I could not see a single stick or stone. Nevertheless, I kept the
place clearly in mind. It coincides exactly with the inner comer of the
chapel of the Holy Martyrs, previously known as St. Anne’s Chapel;
it is the front left corner as one faces the main altar of the church of
Mary Help of Christians.
In the meantime, I found myself being surrounded by a very vast and
ever increasing number of boys, but, as I kept looking to the Lady, the
premises and the means were also growing accordingly. I saw then a
very grand church on the very spot She had pointed out as the place
where the soldiers of the Theban legion had been martyred. There were
a great many buildings all around, and in the center stood a beautiful
monument.
While these things were taking place and I was still dreaming, I saw
that priests and clerics were helping me, but after a while, they left.
I tried everything to get others to stay, but after a while they too left
me alone. Then I turned once more to the Lady for help. “Do you want
to know what to do to keep them?” She asked. “Take this ribbon and
bind their foreheads with it.” Reverently I took the white ribbon from
Her hand and noticed the word Obedience written on it. I immediately
gave it a try and began to bind the foreheads of these volunteers. The
ribbon worked wonders, as I went ahead with the mission entrusted to
me. All my helpers gave up the idea of leaving me, and stayed on.
Thus was our Congregation bom.
I saw a great many other things, but there is no need to relate them
now. (Maybe he was referring to important future events.) Suffice it to
say that ever since, I have walked on sure ground as regards the
oratories, the Congregation, and the manner of dealing with outsiders,
irrespective of their position. I have already foreseen all the difficulties
^Adventor and Octavius were soldiers o f the Theban legion. They suffered
martyrdom under Emperor Maximian. Their feast is kept on November 20.
[Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that will arise and 1 know how to overcome them. I can see perfectly,
bit by bit, what is to take place, and I go forward without hesitation.
It was only after I had seen churches, schools, playgrounds, boys, clerics
and priests helping me, and I had learned how to advance the entire
apostolate, that I began to mention it to others and speak of it as a
reality. That is why so many people thought that I was talking foolishly
and believed I was insane.
Here then was the source of that unshakeable faith in the ulti
mate success of his mission, of that sureness that seemed temerity,
in tackling all sorts of obstacles, that taking on of colossal under
takings which were more than any man could handle and bring
to completion.
As for the spot pointed out by the Blessed Virgin to Don Bosco
as the place of the martyrdom of SS. Adventor and Octavius, from
which St. Solutor fled, wounded by a lance, to die at Ivrea as he
vowed allegiance to Jesus Christ, we can give a lengthier explana
tion.
I was determined never to tell anybody of this dream, and even
less inclined to manifest what I knew about the precise spot of
that glorious event. Therefore, in 1865, I suggested to Canon
Lawrence Gastaldi2 that he write the lives of these three Theban
martyrs, after doing some research; and that, with the help of
history, tradition and topography, he point out the probable spot
where they were martyred. The learned canon agreed, and pub
lished an historical study on these three martyrs. After a lengthy
examination of the evidence, he concluded that it was not possible
to designate exactly where they were martyred, that it was certain
they had sought safety outside the city gates near the D ora River,
but had been discovered and martyred near their hiding place. He
also stated that the vast stretch of land extending from the city
gates to the Dora River, west of the borough of that name, was in
ancient times known by the name of vallis or vallum occisorum,
the valley of the slain, and is now popularly known by the first
three syllables, Vald’occo, possibly with reference to the three
martyrs who were killed there. It was also undeniable that this
a In 1867 he was consecrated bishop o f Saluzzo and in 1871 was promoted
archbishop o f Turin. [Editor]
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A Comforting Dream
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area had obviously been blessed by God, since wonderful works of
charity and devotion had risen there, another clue that the spot had
been bathed by the blood of those brave Christians. The author
added that, after carefully studying the ancient topography of the
city, he was of the opinion that the Oratory of St. Francis de Sales
was built near that hallowed spot, or perhaps enclosed it within its
walls.
Don Bosco was delighted with this information which, in a way,
confirmed what he had learned in his dream. Even from the very
beginning of the Oratory, he showed a particular devotion to these
holy martyrs. Every year on the feast day of St. Maurice, the com
mander of the Theban legion, he linked his name to that, of his
glorious legion and to his three soldiers, and saw to it that their
feast was celebrated with many Communions in the morning and
with solemn vespers in the evening, with a homily in their honor,
and Benediction of the Blessed Sacrament.
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C H A P T E R 32
On the M ove Again
I n its beginnings, our oratory resembled the nomadic
families of the ancient patriarchs. Every now and then it was on
the move, just as they had been. “I remember,” Joseph Buzzetti
once told us, “how Don Bosco would sometimes cheer us by re
minding us that as the Jews, on leaving Egypt, roamed the desert
and pitched their tents anywhere, we, too, were to hope that God
would sooner or later give us a promised land to establish a per
manent home.”
Don Bosco was quite sure that it would happen. “He who fears
the Lord is never alarmed, never afraid; for the Lord is his hope.”
(Sir. 34,14) Nevertheless, he called on Archbishop Fransoni and
asked his help for permission to use St. M artin’s Church, popularly
called the “Mills Church,” after the adjacent city-owned mills on
the east side of Piazza Emanuele Filiberto, over near the Dora
River. The archbishop readily agreed. He thought highly of Don
Bosco, backed him in every possible way, and enjoyed long,
friendly talks with him. Occasionally, he would invite him to din
ner. A few times he even went to confession to him, and he gra
ciously consented to administer Confirmation to the boys at the
Rifugio itself.
The archbishop’s letter to City Hall was accompanied by a
memorandum from Father Borel, who was well known in the
city, and during those years often represented Don Bosco to the
civil authorities. In his humility, Father Borel kept heaping praises
on his dear friend, Don Bosco, giving him all the credit for the
good work being done at the Rifugio. He extolled him while mini
mizing his own contributions and undertakings. Don Bosco has
attested to this in writing.
Since the syndics and all the officials at City Hall were now
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On the Move Again
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convinced that the spiteful charges made by the late chaplain of
St. Peter-in-Chains against Don Bosco’s boys were groundless, the
following permission was readily granted. The answer to Father
Borel was as follows:
City of Turin
Office of the Comptroller, No. 250
Very Reverend Father:
Turin, July 12,1845
The Comptroller’s Office, to which I referred your request, has agreed
to permit the use of the “Mills Church” for the purpose of teaching
catechism to boys from noon until three o’clock, on the understanding
that said boys are not to be permitted in the inner courtyard of the
mills and that such instruction will not in any way interfere with the
celebration of Mass on Sundays and holy days. I am pleased to inform
you of this permission and feel confident that you will do all in your
power to prevent anything which would necessitate its withdrawal.
Kindest regards.
Yours very truly,
D. Pollon, Comptroller
As soon as Don Bosco received this letter he went to look over
the church, made arrangements with the caretakers, rented a room
on the main floor of an adjacent building for his own use, in
formed the Borgo Dora pastor of the permission granted him, and,
before the day was over, worked out a program with Father Borel.
On July 13, [1845], the ninth Sunday after Easter,1 the boys
heard Mass for the last time in their first chapel of St. Francis de
Sales. When it was over, Don Bosco told them the sad news that
they would have to move again. For a moment the boys were up
set and depressed, because they had grown fond of the place as
though it were their own. But he reassured them, cheered them
up, and then invited them all to return in the afternoon to help
1A chronological oversight; read ninth Sunday after Pentecost. Easter, that
year, fell on March 23. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
carry the chapel furnishings and games to their new quarters. They
all came. Father Borel addressed to them a few parting words:
The place we are now leaving should mean no more to us than a
roadside inn where a traveler stops briefly on his journey to rest. So,
don’t feel bad. Start marching again! Follow your oratory faithfully on
its wandering journey . . . Never grow tired. Divine Providence will
provide permanent quarters. But, in the meantime, make permanent
quarters for it in your own hearts; there it will be safe from the ups
and downs of life . . . Faithfully say your morning and night prayers,
diligently attend your catechism classes, always go to Mass on Sundays,
go to confession and Communion often and willingly. Avoid those who
swear, give scandal, talk indecently, or try to keep you away from
church by making fun of you. That way you will give the oratory a
permanent place in your hearts. Do you agree? And so, my dear boys,
goodbye.
Deeply moved, Father Borel, after a short pause added in a firm
voice: “But first let us thank the Lord for giving us a new place
at the mills: Te Deum laudamus!”
As he finished, at a nod from Don Bosco a curious and amusing
scene began to take place. The boys picked up benches, kneelers,
chairs, framed pictures, candlesticks, the altar crucifix, sacred vest
ments, cruets or some little statue, while Don Bosco, surrounded
by all this confusion, kept trying to make them leave in his room
the objects which he considered useless for the new oratory. The
more sports-minded boys carried stilts, bocce2 and other games.
All were anxious to see their wonderful new quarters, so, filing
out in a mass exodus, they went to set up their new headquarters
at the [Dora] Mills. The sight of all these noisy lads excited the
curiosity of the whole neighborhood. Crowding at their doors and
windows, the people kept asking what was happening and where
the boys were going. This helped considerably in making the ora
tory well known in that neighborhood and in attracting a great
many new boys.
After reaching their destination and depositing everything in
*See footnote N o. 2 on p. 198. [Editor]
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On the Move Again
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the room which Don Bosco had rented, they all crowded into the
church. With that rare charm and that unforgettable touch so
typical of him, Don Bosco gave the following talk to the huge
crowd of boys:
My dear boys, cabbages grow bigger and better when they are trans
planted, and so it is with our oratory. It has moved from place to place,
but wherever it has gone, it has thrived and our numbers have rapidly
increased. Our stay at the Rifugio was fruitful. As before at St. Francis
of Assisi Church, you continued to frequent confession and Communion,
you received spiritual and material assistance, catechism lessons and
sermons, games and pastimes. We began to have a real oratory at St.
Philomena Hospital, where we had a chapel all our own in quiet and
convenience. We seemed to have found a permanent place for our
selves and to have settled in peace, but Divine Providence again de
sired us to leave and move here. For how long? We don’t know. What
ever happens, let us hope that like transplanted cabbages, our oratory
will draw an increasing number of boys who want to be good, who love
to sing and play in the band, and that, in time, we shall have not only
our Sunday and evening classes, but a day school and workshops as
well. Then, we shall together celebrate many beautiful feast days. So
let us not be downhearted, or doubt for a single moment that our oratory
will prosper in the future. Let us cast all our worries at the feet of Our
Lord, who will take care of us. He has already blessed us, helped us,
and provided for us. He will also find a suitable place for us, for His
own greater glory and the good of our souls. But, meanwhile, let us
remember that Our Lord’s graces are like so many links in a chain, all
joined together. Let us not break the chain by sin; rather, let us appre
ciate the first graces He gives us; thus we shall receive more and more.
Do your share, too, by cooperating with the aims of the oratory. Fre
quent it regularly and get all the benefit you can from it, so that with
God’s help you may lead a virtuous life, be loyal to God and country
and finally, one day, be able to dwell in that heavenly home where Our
Lord Jesus Christ, in His infinite mercy, will give each of us the reward
we have earned.
That evening, besides the religious devotions in the church,
there was an added attraction in the form of a dialogue which
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Don Bosco had written. It was dramatized by several of the boys
in the courtyard before all the others. Everyone burst into happy
laughter at the jokes of the young comedian. The dialogue was
about their moving to new quarters, the circumstances accompany
ing it, the strict injunction not to trespass into the inner courtyard
of the mill or cause any interference with the Sunday Mass for
the millers and city employees.
Since Don Bosco considered himself merely a material instru
ment in a great project started by the Blessed Virgin Mary Her
self, he held, and continued to hold, this undertaking in such great
esteem that the least incident connected with it became an event
deserving of its own special celebration. The boys too welcomed
this novelty that added so much to their merriment. With another
dialogue and songs he had solemnized the opening of the chapel
of St. Philomena Hospital. He had done the same when moving
to other places and when finally settling at Valdocco, as well as on
many other occasions he deemed important enough. But he kept
changing the main character in each of the dialogues. Sometimes
it would be a zany talking in the Piedmontese dialect, or a German
trying to speak Italian, or a stutterer hissing or gurgling in an at
tempt to speak, and so on. Joseph Buzzetti kept copies of these
dialogues for many years, but they could not be found after his
death.
After this memorable day, on Sundays and holy days, crowds
of boys could be seen hurrying to that part of the Piazza Emanuele
Filiberto where the mills entrance was located. Yet, despite the
encouraging words of Don Bosco and Father Borel, we have to
admit that the boys did not like their new quarters at all. In that
church they could hold only part of their religious devotions.
Parochial rights precluded the celebration of a second Mass, the
distribution of Holy Communion, an essential oratory practice,
and any other religious service. So many people attended the only
Mass said by the chaplain, that the boys could not get in. So, on
the mornings of Sundays and holy days they had to go to some
other church for Mass and then go elsewhere for their afternoon
devotions. It was all the more difficult and all the less fruitful.
Most unsuitable was the space available for recreation. Many boys
had to play on the street and in the square in front of the church,
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On the Move Again
241
where people, carts, carriages, and horses were continually passing
and interrupting their games. But since they had no other place,
they did the best they could, while waiting for some better gift
from Divine Providence. The older and younger boys now totaled
about 300 and Don Bosco could no longer take them to the
Christian Brothers’ chapel for Benediction, since they would crowd
the place and interfere with the regular Sunday services for the
students.
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CHAPTER 33
Further Opposition
I n August 10, 1845, Marchioness Barolo inaugurated
her little St. Philomena Hospital. Generously equipped with all
necessities, it took care of crippled or sick girls between the ages
of three and twelve, an age which made their admittance into
other hospitals difficult. Five Sisters of St. Joseph handled the ad
ministration and supervision, while the Sisters of St. Mary Mag
dalen, a distinct congregation (as we have already mentioned)
under their own ecclesiastical superior, took care of the patients.
It can readily be imagined how grateful poor families were to the
marchioness. Don Bosco was appointed chaplain or spiritual direc
tor. Along with Father Borel and Father Pacchiotti, he moved from
the rooms they had been occupying, overlooking what is now Via
Cottolengo, and into their new residence. Here on the second floor,
along a narrow corridor, a single row of four or five little rooms
with windows facing south had been assigned to the priests. They
were separated from their former residence by a fairly large gar
den, enclosed by walls, where the little patients came or were
brought by the Sisters to get some fresh air. Don Bosco had charge
of all church services, religious instruction and spiritual direction.
Meanwhile two peaceful months [for Don Bosco’s oratory] went
by at the mills. But the calm was only a prelude to a storm which
was to cause Don Bosco serious worry. Hostility and harassment
pursued them here too, a sign that the oratory was truly a work
inspired by God. The millers, apprentices, clerks, carters, secretar
ies and other employees, annoyed by the boys’ playing, singing
and noise, took to shouting at diem from the windows; then, join
ing forces they lodged a formal complaint with City Hall, de
scribing the boys’ get-togethers in the most unfavorable terms.
Noticing how promptly they obeyed Don Bosco’s slightest gesture
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Further Opposition
245
or word, they maintained that these meetings were dangerous and
that at any moment their recreations could turn into a riot or a
revolution. A fine insurrection these poor boys could have launched
without any arms or money! Nevertheless, the rumors gained some
credence. The boys were falsely accused of damaging the church
and the pavement of the courtyard; furthermore, if they were al
lowed to continue meeting there, they would soon wreck the whole
place. Consequently, the authorities were requested to forbid them
the use of the church and access to the premises. In their complaint
to the mayor, Don Bosco was portrayed as the ringleader of a
shiftless band of urchins.
Irked by this bill of particulars, the city authorities summoned
Don Bosco to present his side of the story. Calmly and serenely, he
denied the allegations and branded the accusations unwarranted;
would the gentlemen be so good as to come themselves or send
someone to verify the facts; he was sure that they would find no
damage to the church. They did send an inspector, and his findings
gave the lie to what the mill employees had stated: no damage had
been done to the church, to any walls, the pavement of the court
yard or anything else. There was only one scratch on a wall, which
a boy might have made with a sharp nail. For such a trifle, the
City Council had been appealed to as if the city were about to be
destroyed! Much ado about nothing!
“Imagine me being accused of promoting revolutions!” Don
Bosco exclaimed with a smile, as he told some of his friends about
this incident several years later. “And, to think of it, it is to my
credit that I did prevent a revolution, one that would have been
very noisy indeed, a women's revolution!”
He then told of an amusing incident which had occurred in
Piazza Emanuele Filiberto. This square, octagonal in shape and
surrounded by buildings, was the city’s open-air marketplace. Here,
daily, anything and everything was on sale: textiles and apparel
of all kinds, shoes and hats; farm tools and hardware; implements;
metal, glass or terracotta containers of all shapes and sizes; fresh
and dry fruits; vegetables, game, poultry, fish, ready-to-eat foods
and whatever else you can think of. Two wide streets crossed at
the center dividing the market into four distinct zones, each with
its own alleys and lanes and its maze of sheds, tents, huts, stalls,
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOH N BOSCO
and wheelbarrows. Quite a bizarre sight! At each end of the street
crossing the marketplace from north to south, were two small
squares: one, at the southern end, lined with lofty porticoes known
as Piazza Milano or Porta Palazzo from the nearby royal palace;
and the other, without porticoes, at the northern end called Piazza
dei Molini [Mills Square], where the oratory was then located. All
three squares were considered as one, and to them vendors by the
hundreds and buyers by the thousands flocked from all parts of
the city, especially for food bargains. From morning until late
at night there was an incessant hubbub, a continual coming and
going, swelled by out-of-town traffic of carts loaded with produce,
swarms of women displaying baskets full of fruit and vegetables
from their farms, jugglers, wandering minstrels, charlatans, florists
and barbers who, in those days, in outdoor shops shaved men and
sheared dogs. Groups of idlers, and hordes of children racing
helter-skelter completed the picture.
Most of the stalls were run by women who sat behind them like
so many queens. Woe betide anybody who failed to appreciate
their exalted status! Time and tradition demanded not only that
they be held in respect, but that they should not be addressed by
anything less courteous than the formal Lei or “Madame.” If any
customer happened to address them informally by the familiar
“you,” they would instantly bridle and say: “Sir, I never led goats
to pasture in your company.” Yet they were kindhearted, had
great devotion to Our Lady of Consolation and generously gave
to the poor. The Cottolengo Hospital and similar institutions were
never left disappointed by them; the carts they sent out to collect
foodstuffs always returned fully loaded.
The reader will forgive this digression, but it was necessary to
give a detailed description of this area of the city because it was
the scene of many a good deed performed by Don Bosco, as we
shall see later on.
Don Bosco was well known around the marketplace and the
women naturally had much to say about the good work he was
doing for poor boys, who in large numbers flocked to the “Mills
Church.” From time to time he also used to buy large amounts of
fruit to give to the boys.
He was also much admired for his virtue, A clue to this admira
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tion may be seen in a resolution he jotted down in 1845 in his
brief Memorie ai miei figli i Salesiani [Reminiscences for My Spir
itual Sons, the Salesians]:
Since, as soon as I enter the sacristy, people want to see me for
advice or ask me to hear their confessions, I shall make a brief prepara
tion for Mass before leaving my room. I shall also do the [ritual] wash
ing of hands in my room, and again, if time permits, in the sacristy.
From this resolution we may conclude that wherever he said
Mass, be it at St. Francis of Assisi Church or at the Rifugio, or
in any other church in town or out of town, people would try to
talk to him; this would happen also when he was invited to preach
in rural parishes. Father Rua told us that even as a little boy he
had heard common people, as well as his own family circle, talk
about Don Bosco’s sanctity.
But now let us tell the amusing episode mentioned above. A
certain Count Rademaker, a wealthy Portuguese gentleman, had
fled from his own country to escape a political upheaval and its
aftermath. When things had quieted down, he had been appointed
as his country’s ambassador to the court of Savoy. His wife was
the same lady whom Don Bosco had once warned about a mishap
she would suffer along the road to Chieri.1 They had two sons
whose exemplary conduct filled their parents with joy. The younger
one eventually became a Jesuit, while, at the time of this episode,
the elder brother was already a priest. He, however, was tormented
by excessive scruples, and Archbishop Fransoni and Father Cafasso
had entrusted him to Don Bosco’s care, in the hope that Don Bosco,
by sound instructions in pastoral theology and wise spiritual direc
tion, would free him from such spiritual torment. Of course, this
brought Don Bosco in close, friendly contact with this noble and
staunchly Catholic family and their domestic staff.
Their majordomo, a certain Carvallo, went shopping every
morning in Piazza Emanuele Filiberto. Not knowing Italian, he
had bought a Portuguese-Italian dictionary which he always car-
1See p. 133f. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ried about with him for use in language emergencies, even though
women at the stalls spoke only the Turinese dialect. As he wan
dered about the marketplace he had often heard porters and
muleteers use a certain word which, to his ear, sounded either
like an exclamation, a form of endearment, or a greeting, accord
ing to the expression on the face of the person uttering it. Eager
to learn its meaning and increase his Piedmontese vocabulary, he
asked a man about it. This fellow, a prankster who enjoyed a
laugh, explained that the word was a flattering expression of respect
and admiration. Of course, it was anything but that! When Carvallo
came to the marketplace the next morning, he wasted no time in
trying out the new word on the saleswomen at their stalls. The
effect was not as he expected! A t first they put up with it, but when
he kept repeating it, they retorted indignantly in Piedmontese
dialect: “Mister, mind your language!” Carvallo, of course, did not
understand what they were saying, but, seeing them with their arms
akimbo and indignation on their faces, he finally sensed that he had
been made a fool of. Shortly after, he met Don Bosco coming
across the square, and asked him what the word meant.
“Why do you want to know?” Don Bosco replied.
“Because when I used it on those saleswomen, they all glared at
me and stopped treating me with their customary cordiality.”
“I’d say so! That word is very offensive.”
“Good heavens! What have 1 done?” exclaimed the poor major-
domo.
Turning back toward the market stalls where he had made
purchases, he insisted that Don Bosco go along with him and ex
plain the misunderstanding, for he was aware how highly the
women esteemed Don Bosco. As the poor man went from stall to
stall offering his apologies it did not take much to persuade the
women that Carvallo, being a foreigner, had not intended to offend
anybody. They were all the more willing to forgive his mistake
since he never stinted on his purchases but often paid much more
than the price they asked, his employer being rather generous-
minded on this score.
As soon as he was able to understand and to make himself
understood, he became a rather unique type of customer.
“How much is this?” he would ask, for example.
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247
“One lira
“So little?”
“That’s right!”
“How much more would you like?”
“Just listen to that! Give me whatever you wish.”
“I’ll give you three lire. Is that all right with you?”
“You bet!” Of course, he quickly became the idol of the market,
but Don Bosco had helped in the first steps of this reconciliation.
This episode was a source of amusement to all who came to know
of it, including even the scrupulous son of Count Rademaker.
However, that marketplace also awakened other memories in
Don Bosco’s mind. It reminded him of another meeting which he
never forgot. It was at the city mills nearby that he first met a
small eight-year-old boy named Michael Rua, a pupil of the
Christian Brothers.
In 1830, the Turin municipal schools and those of the Institute
for the Education of the Poor had been entrusted to the care of
these same Brothers. Don Bosco had just begun his priestly minis
try among them, which was to continue for several years until
1851, as we came to know from Professor John Turchi who as a
boy heard it from Don Bosco himself.
Don Bosco used to go to their schools, especially St. Barbara’s,
every Saturday and stay there a good hour to give a talk on religion.
His purpose was to exhort the pupils to make good confessions and
approach the sacraments frequently. Michael Rua who was present
at those talks was soon won over by him, and later told us his early
recollections as follows:I
I remember that, on Sundays, when Don Bosco came to say Mass
for us and often also to preach, as soon as he entered the chapel [on
his way to the sacristy] something like an electric shock seemed to run
through all the children. They would jump to their feet and leave their
places to mill about him until they had succeeded in kissing his hand.
It took quite some time before he could get through to the sacristy.
There was nothing the good Brothers could do to prevent this apparent
disorder and so we had our way. Nothing of this sort happened when
other priests came, even pious and renowned ones. On the evenings
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
appointed for confession, the other priests found themselves with nothing
to do if Don Bosco happened to be there, because all the boys wanted
to go to him to disclose their innermost thoughts. The secret of this
attachment could only be explained by their awareness of the spiritual
and untiring love he felt for their souls.
Some time in August, 1845, one of Michael’s playmates told him
about the oratory at the Rifugio and showed him the necktie which
he had won in one of the lotteries which Don Bosco sometimes
held to amuse the boys during their recreation. Michael was en
ticed. Together they ran to the Rifugio. But just in those days Don
Bosco had moved the oratory to the city mills. So the two little
friends hurried there. They were received so warmly by Don Bosco
that Michael was completely charmed. A t that moment, Don Bosco
had standing before him the one destined by Divine Providence to
cany on his mission. During the next three years, Michael went
only a few times to the Rifugio or to Valdocco to visit Don Bosco,
but from that first meeting Don Bosco never lost interest in him.
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CHAPTER 34
Forced Rest
y.7B FTER several years’ trial of the constitutions she had
written for the Institutes of the Sisters of St. Anne and the Sisters
of St. Mary Magdalen, Marchioness Barolo decided it was time for
her to go to Rome to acquaint the Holy See with these congrega
tions and seek papal approval for them. That she would probably
have a very difficult time obtaining such an approval did not dis
may her. Only recently, for example, it had been refused to some
sizable congregations that had been active for many years, among
them, the Sisters of St. Joseph. The archbishop agreed with her
decision, however, so she set out for Rome toward the end of
September, 1845.
Someone else, Marquis Massimo d’Azeglio,1 had preceded her
to the Papal States but for very different reasons. He had accepted,
or had been forced to accept, the task of uniting all the secret
societies in one common effort, and directing all their varied in
trigues and activities toward the achievement of Italian unity and
independence under King Charles Albert of Piedmont. The marquis,
a carbonaro2 had during autumn covered wide areas of Romagna
and Tuscany urging the conspirators to stop their agitation and
armed insurrection and, instead, begin a legal assault on the Pope
while putting their trust in King Charles Albert. Many of the
Masonic lodges, however, favored the idea of a republic, and not
a few had little faith in the promises made to them in the king’s
name. The arguments Massimo d’Azeglio used to win them over
were both specious and brutal.
If we were asking Charles Albert to do anything contrary to his own
interests, you would perhaps be right, but we are asking him to do more
1See footnote 1 on p. 113. [Editor]
3See footnote S on p. 2. [Editor]
249
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
for himself than for us. We ask him to let us help him become greater
and more powerful than he is now . . . If you ask a thief to be honest
and he promises to do so, you may well doubt his word. But when
you invite him to steal, you need not fear that he will break his word
. . . Furthermore, should the king hesitate and tarry in making up his
mind on this noble venture, public opinion would force his hand; should
he try to resist, he would lose his throne.3
Massimo d’Azeglio returned to Turin to report to the king as he
saw fit on the successful outcome of his mission. He then met with
the republican leaders of Mazzini’s party to win their approval, or
at least overcome their reluctance to the idea of a constitutional
monarchy. Though they did not abandon their goals, the latter
seemed to go along with him; however, some time later, they set
this condition for their acquiescence: “Before the king attempts to
liberate Italy, let him first rid his kingdom and his army of the
influence of the Jesuits.”
In support of this contention, Father Vincenzo Gioberti, a fol
lower of Mazzini, in 1845 published I Trolegomeni as a sequel to
his Del primato morale e civile degli Italiani [On the M oral and
Civil Primacy of the Italians]: his second work was worse than the
first one.4 Meant to stir up public opinion, it was eagerly read by
reactionaries and fellow travelers. The book overflowed with venom
against the Jesuits and that Catholic mentality which he called
Jesuitism, in order to be able to attack it “without alarming simple-
minded people.” Father Gioberti declared that, “his book would
probably be put on the Index,” because of its bold ideas. Never
theless, he maintained that he had again decided on an “indirect”
attack in order to have greater freedom of expression. That is what
we read in his letter to Pinelli and Mamiani.5 As regards the Jesuits,
his attack was anything but “indirect;” but it was as regards the
rest of the faithful for, indeed, it attacked them all subtly.
Gioberti had dedicated this impious work to Silvio Pellico,® who,
justly indignant, rejected the hypocritical homage and completely
3 Massimo d’Azeglio, 1 miei ricordi, Chs. 33 and 34.
*See p, 114. [Editor]
BBalan, Storia d’ltalia, Vol. VII, p. 617.
*See footnote 3 on p. 105. [Editor]
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251
ignored the resentment of the secret societies which showered abuse
on him because of his noble act.
While these maneuvers were taking place, at times openly and at
times secretly, Don Bosco was obliged to spend a few weeks at
Castelnuovo in the hope of restoring his health and getting over
his disappointment at being obliged to discontinue, for lack of
space, his classes in reading and writing and the highly promising
music lessons. His exhausted condition caused friends grave con-
cern.
After choosing a few of the better boys to join him in enjoying
the pure air of Becchi, Don Bosco entrusted the oratory to Father
Borel and left Turin the first week in October, after first advising
his brother Joseph that a small party would accompany him. Joseph
readied the hayloft for sleeping quarters and with the assistance of
good Mamma Margaret provided whatever was necessary to make
things pleasant for Don Bosco and his little guests, who were re
ceived with genuine warmth. For a time the quiet little house
became quite a lively place. Its rooms were filled with joyous sounds
every autumn for many years to come.
A few days after his arrival, Don Bosco wrote to Father Borel
one of those letters whose every line reveals a charming candor.
Castelnuovo, October 11, [1845]
My dear Father:
Nine days have already passed since we parted and it seems a very
long time. I happily arrived at Chieri, safe and sound, the same day I
left Turin, but as soon as I got there, the feeling of exhaustion which
was bothering me in Turin overwhelmed me to such an extent that,
immediately after a light meal, I was obliged to go to bed. The follow
ing day I felt well enough to get up and continue my trip home. I was
not well at all for the first four days, I was somewhat depressed because
I missed my usual recreation [at the oratory with the boys]. Since Sun
day, however, I’ve been feeling very much better, thanks to a little fun
and some singing with Peter, Felix Ferrero and Natalino.
My present occupations are: eating, singing, laughing, running around,
bustling about, etc. . . . Isn’t Father Pacchiotti ever coming to see me?
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And what about you? A visit from either one of you would be enough
to cure me completely. Think it over and, by all means, do come.
We shall start harvesting the grapes next Thursday. It looks as if we
shall have an excellent crop, whereas the neighboring villages have all
had a touch of worm or hailstones. (Gente and Gamba7 are making
such a noise I can’t even think.) I am going to make a good wine
drink, not for you, but for Father Pacchiotti. Next Sunday (My oh my,
what a racket!) we’ll have a little party here and we’ll use the new
wine. Our boys will sing the Mass. How is Father Pacchiotti? Did the
catechism class go all right? Here I have seven little rascals. In the latter
part of next week, God willing, I shall be back in Turin. (I’ll write
more later; this is all I can do now.)
Fr. John Bosco
Meanwhile the boys from Morialdo and his old friends from
Castelnuovo and other neighboring villages were flocking to Don
Bosco, drawn to him by his gracious disposition and by his words
full of eagerness for their spiritual welfare. Among them was John
Filippello, who as a boy had accompanied him from Becchi to
Chieri when John had gone there the first time for school.8 So, one
day Filippello asked him confidentially: “What are your plans, now
that you have received faculties for hearing confessions? Since your
assignment at the Rifugio seems to be temporary what will you do
next?”
Don Bosco replied: “I shall not be a simple priest living by
myself or with only a few companions, but I shall have many priests
with me. They will obey me and dedicate themselves to the educa
tion of young people.”
Filippello did not dare to pursue the subject, but from that day
on, he had the feeling that Don Bosco was thinking of founding a
religious society or congregation, as Don Bosco himself some years
later disclosed to Father Secundus Marchisio.
Those few days of vacation passed quietly for Don Bosco, com
forted as he was by his mother’s love, his brother’s affection, the
companionship of his good pastor, Father Cinzano, and mail from
7Two o f the boys he had brought to Becchi. [Editor]
8 See Vol. I, p. 186. [Editor]
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Father Borel. Don Bosco’s heart, however, was always in Turin.
He longed to return to his beloved little rascals and relieve poor
Father Borel of the many tasks involved in looking after the oratory
and in taking the boys to this or that church for Mass, while being
already overloaded with his own work. Nevertheless, Don Bosco
was unable to leave Castelnuovo on the day he had hoped. He ex
plained the reason for his delay in a second letter to Father Borel:
October 17, [1845]
My dear Father:
It happened exactly as I had feared; my ailment got worse and I
could not even walk. I have improved considerably since yesterday,
however, and this morning I said a late Mass at ten o’clock. If I do not
suffer any further mishap, I hope to be back in Turin on Thursday or
Friday. What surprises me is that I feel more cheerful than I should
in my present condition.
Father Cafasso told me about the new priest who is going to live
with us. I am ready to go along with everything Father Cafasso has
suggested, as long as you and Father Pacchiotti are satisfied; all the
more so since I already know this priest; he is very good and has an
excellent disposition.
I received your letter yesterday; the news you gave me was good.
Please tell Mother Clemenza to keep in good spirits, and that when I’m
back in Turin we shall exchange greetings. Tell Mother Eulalia to be
careful not to become sick. I hope the Mother Superior of the hospital
will keep our little sick girls happy; when I return I shall bring dough
nuts for all of them. But, above all, see that Peter prepares good meals
for Father Pacchiotti; I want to find him in good health and in a good
humor when I get back.
Good cheer to them and may the Lord be with them.
Your dear friend,
Don Bosco
The new- priest to whom he referred was probably Father Bosio
who had been a good friend of Don Bosco at the seminary. Father
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t h e b io g r a p h ic a l m e m o ir s OF SAINT JOHN b o sc o
Cafasso was thinking of recommending him to Marchioness Barolo
as Don Bosco’s assistant at St. Philomena Hospital.
Father Cafasso was aware that, left alone, Don Bosco would not
be able to keep up his many activities very much longer. A partial
account of his work during this year appears in the letter below,
addressed to Father Francis Puecher, director of the Institute of
Charity in the novitiate at Stresa. Don Bosco was already ac
quainted, though superficially, with the Institute of Charity, both
through correspondence with the novice master, and through con
versations he had had [in 1840] with the religious at the Sagra di
S. Michele [St. Michael’s Shrine].9 Now he wanted to know more
about it, and in writing.
Castelnuovo d’Asti, October 5,1845
Very Reverend Father:
I wrote you last year on behalf of a young lawyer who wished to
join your congregation but who was prevented from doing so by family
matters. Now, another lawyer has the same desire; he is twenty-three
years old, has completed a course in philosophy as well as civil and
canon law, and has been active as a deputy lawyer. Some months ago
he decided to leave the world and consecrate himself to God in the
Institute of Charity for the welfare of his own soul and others. He is
well-off financially and of more than average intelligence. I need to
know whether or not he will be accepted and on what terms.
I have written a church history textbook and on the last pages have
listed all the recently founded orders. I need to know the following,
and would appreciate it if you would inform me briefly:
1. The name of the founder and the year of foundation of the in
stitute.
2. Its purpose.
3. Whether or not it has been approved by the Holy See and also
the present number of houses.
I can assure you that this information will be used for the greater
glory of God and the honor of our holy religion.
9See Vol. I, p. 368. [Editor]
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Please forgive my liberty in writing to you. May the good Lord bless
you. I am honored to be, with the deepest esteem and veneration,
Your obedient servant,
Fr. John Bosco
P. S. My church history is about to go to press and I need the above
information as soon as possible. If you would like to contact me, I
shall be at Castelnuovo until the fifteenth of this month; after that date
I shall be back in Turin.
He did not have to wait long for the information. When he re
turned to Turin he wrote again to Father Puecher.
Turin, October 31,1845
Very Reverend Father:
A slight ailment made me put off writing a letter of introduction for
Joachim [Guanti]. I hope that everything will work out well, thanks to
your usual kindness.
Many thanks for the information you sent me. It was very helpful,
as you can see for yourself from the enclosed copy of the book. If you
should be in a position to spread copies of this church history in your
area, I could let you have them at one-third off the list price in order
to promote the spiritual welfare of youth, for whom especially the book
has been written.
Please accept my most cordial regards and forgive my haste.
Your obedient servant,
Fr. John Bosco
The first edition of his Storia Ecclesiastica [History of the
Church] with its praise of monastic communities, along with the
help Don Bosco gave young men in entering the religious life,
fostered his cordial relations with the Institute of Charity. Since
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
this congregation did not have a house in Turin, Don Bosco took
fatherly care of its young members who had been sent there for
schooling. On December 6th of that same year he again wrote to
Father Francis Puecher: “I am delighted frequently to see the stu
dent Constantine Comollo and his colleague studying their philoso
phy courses so assiduously at the University of Turin.” Father
Puecher replied the following day: “I am quite pleased that you
see our students, and I recommend them heartily to your care.
I consider every act of friendship extended to them as though it
had been done to me personally.”
The vocations which Don Bosco was able to discover and foster
among his boys won for him the affection of several religious orders
and congregations to whom he directed the young applicants in
accordance with their inclination, temperament, education, and
spiritual maturity.
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C H A P T E R 35
Don Bosco’s Church History
H o n BOSCO was as much interested in having good
textbooks as in having good prayer books. In October 1845 he
completed his Storia Ecclesiastical a church history of some 200
pages.
Some mention should be made here of the reasons that prompted
Don Bosco to write this book. In its preface he says:
After some years’ experience in teaching boys, anxious to bring within
their reach as much knowledge as possible, I began looking about for
a brief outline of church history adapted to their mental level. I found
some excellent works, but they did not serve my purpose either because
they were too voluminous or because they digressed unnecessarily into
secular history; others were rather more in the nature of learned
polemical dissertations on the many splendors of the Church, while still
others, translated from foreign languages, specialized in some periods
of history. But what aroused my indignation was the way certain authors
seemed to be embarrassed in treating of the Roman Pontiffs and of the
more glorious events of the Church.
Therefore in order to have a book suiting my own requirements, and
to acceed to the request of prominent people, I decided to publish this
compendium of church history.
I have read everything I could find on the subject both in Italian and
other languages, and have culled from these works those sentiments and
expressions that better reflect the Italian, or rather the Roman spirit,
and those that are better suited to the intelligence of young boys.
I have omitted, or merely noted, whatever was profane or secular,
arid, less important or controversial. On the other hand, I have stressed
things which struck me as being very moving and inspiring, and care-
1Storia Ecclesiastica, ad uso delle scuole, utile ad ogni stato di persone,
eompilata dal sac. Bosco Giovanni. Torino, Tipografia Speirani e Ferrero, 1845.
257
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
fully described such matters in detail, so that not only the mind but
also the heart of the reader might be spiritually touched.
To make it easier to grasp the more important facts, I have divided
the book into epochs and chapters, and written it in the form of a
dialogue. Throughout the whole book I have followed the suggestions
of several wise and learned persons.
I do not think that anything could be more important and at the
same time more satisfying to anyone born and reared in the Catholic
Church than a history which presents this religion’s early beginnings
and growth, and clearly describes its spread and consolidation in the
face of so much opposition.
May the Lord bless this humble effort for His greater glory and for
a better understanding of a history second only to that of the Bible.
Heaven bless the reader that will use it well.
Don Bosco dedicated his book to the provincial of the Christian
Brothers in Turin, Brother Erve de la Croix. His explanation was
as follows:
The esteem and respect which I feel for you prompts me to dedicate
this little book to you, for it is the only tribute I have to offer. I know
very well that your modesty and humility will shy from it, but since it
was written solely for God’s greater glory and the spiritual advantage
of young people in particular, to whom you have dedicated yourself,
I do not think you will have any excuse for refusing it.
Please be so kind as to accept this tribute and bestow your patronage
on it. Let it no longer be mine but yours, and please see to it that it
come into the hands of those who may benefit from it.
In the meantime I have the honor to remain, with the deepest
respect,
Your most humble and obedient servant,
Fr. John Bosco
In this book Don Bosco poured out all his faith and love for the
popes.
He started by defining the Church; then he went on to describe
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Don Bosco’s Church History
259
the hierarchy and introduced St. Peter as he first exercised his
Supreme power at the Council of Jerusalem and as he welcomed
the firstfruit of the Gentiles in Cornelius. He then showed Peter
establishing his see in Rome where he suffered martyrdom after
performing countless astonishing miracles. Don Bosco then con
tinued with his story. The following outline will give the reader
some idea of the nature of the work.
Peter was succeeded in Rome by an unbroken succession of 255
popes, heirs to his authority, recognized by all the faithful as Vicars of
Jesus Christ, enlightened by the Holy Spirit. The first thirty-three popes
steadfastly withstood persecution, testifying by their blood to the divinity
of Jesus Christ and of His doctrine, and asserting their supremacy over
the universal Church. They promulgated laws which all true Christians
obeyed and which, for the most part, are still binding to this day.
Heresies, schisms and secular powers arose against the Papacy. The
popes summoned hundreds of bishops from all parts of the earth to
ecumenical councils at which they presided either in person or through
their legates: decisions taken at these august sessions were valid only
on the Pope’s confirmation. “Rome has spoken; this issue is closed!”
St. Augustine declared. At the Council of Chalcedon 630 bishops lis
tened to Pope St. Leo’s letter condemning the heresy of Eutyches and
cried out unanimously: “We all believe that Peter has spoken through
the words of Pope Leo! Anathema to him who does not likewise be
lieve!” At the Second Council of Lyons which accomplished the [tem
porary] reunion of the Greek and Latin Churches under Pope Gregory
X, the assembly of Eastern and Western patriarchs, of more than 500
bishops and 1,070 abbots and learned theologians, unanimously de
clared that the Roman Pontiff was the true and legitimate successor of
Saint Peter, and that anyone refusing communion with him could not
possibly be saved. The Fifth Lateran Council condemned the con
venticle of Pisa and declared it an error to believe that an ecumenical
council is above the Roman Pontiff.
In Don Bosco’s eyes the Pope stood for everything most dear
and worthy of love in the whole world. He was more jealous of the
Pope’s honor than of his own. So, when writing of Pope St. Marcel-
linus, whose steadfast faith in the face of persecution was vindicated
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by the learned Leo X III in the lessons of the breviary, Don Bosco
wrote: “Seventeen thousand Christians received the palm of martyr
dom in one single day, among them Pope St. Marcellinus, who,
with intrepid courage, to his last breath, urged others to stand firm
amidst their torments.”
Don Bosco also brought out the fact that most of the tyrants and
heretics who attempted to sully the purity of the Faith or who
challenged the spiritual and temporal rights of the Church or of
the Pope, were the very first to be punished by divine justice with
misfortunes and dreadful deaths. On the other hand he described
the spread of the true Faith, the appearance of the Fathers of the
Church in the shadow of the Papacy, the founding of religious
orders through the centuries and countless numbers of saints.
Century by century, he pointed out the beneficial acts of the
Roman Pontiffs towards mankind, along with an uninterrupted
series of miracles testifying to the divine nature of the Catholic
Church. He closed his narrative with a chronological list of the
ecumenical councils from Nicaea to Trent and of the popes from
St. Peter to Gregory XVI,
But a good Catholic must also be a good patriot. In discussing
the universal history of the Catholic Church, Don Bosco did not
forget the Christian glories of his own land and here and there
made frequent mention of them. He recalled the holy martyrs of
the Theban legion, Secundus, Solutor, Adventor and Octavius, who
shed their blood for the Faith in Turin in the year 300 A.D. He
recalled St. Maximus, bishop of Turin, who died in the year 417.
Greatly devoted to the Blessed Virgin Mary and generous towards
the poor, Maximus was so successful in combating the errors of
Nestorius and Eutyches and in keeping his flock immune to their
errors that in a council at Rome he was given the first seat after
Pope St. Hilary. He spoke of Agilulf, duke of Turin and later king
of several territories in Italy, who died in 615. A convert from
Arianism, he concentrated all his efforts on spreading the true Faith
throughout his dominions, exiling heretics, sweeping away the last
traces of paganism, founding, together with St. Columban, the
famous monastery of Bobbio, and building the church of St. John
the Baptist in Turin. Nor did he forget Princess Adelaide of Turin,
who in 1064 made generous donations to St. Mary’s Church in
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261
Pinerolo in suffrage of the souls of her deceased parents. He men
tioned the visit of St. Francis of Assisi to Turin, the sect of the
Flagellants, the miracle of the Blessed Sacrament, the almsgiving
of Blessed Amadeus of Savoy and Blessed Sebastian Valfre, apostle
of Turin and of all Piedmont. He also made mention of Father
Brunone Lanteri and of the Oblates of Mary, of the Venerable
Cottolengo who founded the Little House of Divine Providence,
“a colossal, astonishing marvel of Christian charity,” of the Institute
of Charity, founded by the renowned Father [Anthony] Rosmini,
whose members, after a sound intellectual and spiritual formation,
were to dedicate themselves, as needed, to various priestly duties.
Don Bosco also described the numerous institutions founded by
Marchioness Barolo.
We would like to make one last remark: since this church history
had been written primarily for school children and for his oratory
boys, Don Bosco entwined in his narrative edifying episodes of
heroic boys. They so enthused his young readers as to make them
ready for any sacrifice for their Faith and for the preservation of
God’s grace in their hearts.
As soon as this book appeared, it was found to be ideally suited
for children, because of the judicious selection of factual material,
its easy style and its chaste expressions. It was favorably received
and widely used in schools to the great benefit of youngsters, whose
welfare was the paramount thought and aspiration of Don Bosco.
The book has gone through eleven reprints and has sold a total of
50,000 copies to date.2
3 1901. [Editor]
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C H A P T E R 36
A Wandering Oratory
J D E W crosses awaited Don Bosco in Turin. City Hall
had not yet acknowledged the millers’ complaint or reached a deci
sion. The uncertainty of the situation was painful enough for Don
Bosco, but he was dealt yet another blow in a letter to City Hall
from an official of the mills. After repeating and exaggerating all
the malicious rumors spread by opponents of the oratory, he de
clared it impossible for the millers and their families to do their
work or enjoy any quiet. He also pointed out that some youngster,
while thoughtlessly playing, might fall into the wide deep canal
which propelled the mill wheels. He even went so far as to say that
such a mob of boys was a hotbed of immorality.
The city syndics knew that the charges were false but, overruled
by a majority of the City Council, they issued an order, courteous
in tone and addressed to Father Borel, forcing Don Bosco to move
his oratory from the city mill premises.
City of Turin
First Department of Administration
General Services, No. 407
Turin, November 18,1845
Very Reverend Father:
The Comptroller’s Office has been informed of the annoyance caused
by the young boys attending catechism classes in the city-owned church
adjacent to the Dora Mills in accordance with the permission granted
to you. The Comptroller’s Office has therefore decided to revoke this
permission as of January 1st.
262
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We regret very much that the above mentioned annoyances have
obliged us to take this step and we feel certain that you will comply with
it. Meanwhile we remain,
Yours very truly,
Di Serravalle, Syndic
Bosco di Ruffino, Syndic
Don Bosco told his boys of the decision of the city authorities
amid general disappointment and vain regrets. Some of the older
boys lamented this injustice with Don Bosco, but he replied at
once: “It really doesn’t matter. Divine Providence in Its own good
time will defend the innocent.” And this is what actually took
place.
Not all the enemies of the oratory were able to enjoy their
victory. That letter was the very last one for that mill official, for,
as soon as he finished it, violent tremors seized his right hand. He
had to resign, and three years later he went to his grave. Ironically,
his little orphaned son was later given shelter by Don Bosco at the
Oratory of St. Francis de Sales in Valdocco. Charity is kind and
receives all equally. (Cf. 1 Cor. 13, 4)
However, Don Bosco now realized that his work, so beneficial
to boys and to the city as a whole, especially on Sundays and holy
days, far from being appreciated was, in fact, spurned. Personal
comfort and quiet were not to be sacrificed for the public good.
Nevertheless, he was patient, determined to carry on, and he over
came such outrageous response with heroic docility. He was wor
ried, but not dejected.
That this fortitude of his was a gift of the Holy Spirit is proven
by the fact that speedily, courageously and quietly he brought to
completion many great undertakings in very difficult circumstances
and in spite of bitter opposition. He rejoiced in his sufferings and
offered everything to God, so much so that even the most arduous
and repulsive tasks he regarded as easy and pleasant. Was it really
a pastime for him to stay with boys who were uneducated, coarse,
noisy, not always grateful, clumsy even in showing their gratitude?
Was there much satisfaction in exerting oneself to teach boys who
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
were either dull or stubborn or lazy? Yet he treated them all with
so much affection and concern that not even the best of fathers
could have done better! Yes, Don Bosco so loved them that, for the
sake of their souls, he would gladly have faced and endured any
torment and even sacrificed his own life.
Within a month he and his 300 boys would be homeless, as it
were, without a roof to shield them from rain, snow or bitter winds.
For .a couple of Sundays, he still availed himself of the time ex
tended by the municipal authorities and said Mass in St. M artin’s
Church, but he no longer let the boys play within the mill premises.
After their catechism lesson in the afternoon, he took them across
the Mosca Bridge and along the Dora River, to the open fields to
the left as one enters the city gates. Here he would hand out bread
rolls and big helpings of fresh fruits or dried meat. The boys would
then play till nightfall with whatever Don Bosco could give them:
bocce and piastrelle,1stilts, and skip-ropes. Sitting on a little mound,
he supervised them while now and then reciting his breviary.
During all those weeks he tried to find some other meeting place
but without success. Many people, out of curiosity, had gone to
St. Peter-in-Chains Church and to St. Martin’s near the mills to hear
what had happened to the chaplain, his housekeeper, and the mill
official who had complained to City Hall. A kind of panic had
seized the people, so that even goodhearted and wealthy persons
would banish the very thought of possibly offering shelter to Don
Bosco and his oratory on their property. “Yet they also felt that
opposing our efforts was tantamount to opposing God Himself,”
Don Bosco wrote. “We are not saying that He sent such terrible
punishments precisely to avenge us, but He permitted these tragedies
to take place to make people understand that He did not want
opposition to our oratory.” On the other hand, it was not long
before other things occurred which showed clearly that the Lord
blessed all those who helped promote and support such a beneficial
undertaking. Many people in Turin and elsewhere repeatedly de
clared that their own and their family’s financial situation had taken
a turn for the better from the time they started to help Don Bosco’s
underprivileged youngsters.
1See footnote Nos. 2 and 3 on p. 198. [Editor]
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In those days, however, there was no ray of hope! Don Bosco,
therefore, felt it necessary to confer with Father Cafasso, Father
Borel, and Father Pacchiotti. Charity does not act rashly. What
were they to do? It was impossible to take the boys back to the
R ifagio, and it was not desirable to continue using St. Martin’s
Church until January 1, because of the millers’ growing ill will in
the aftermath of the city authorities’ decision. There was never any
idea of giving up the catechism classes, but where could they be
held? After praying, they decided to continue the oratory at all
costs. St. M artin’s Church would be used for religious instruction
in bad weather only; the square fronting the mills would serve
exclusively as a meeting place and a point of departure; the oratory
would have to become a wandering oratory.
December had just begun, and for a few Sundays they carried
on as we shall now describe. In the morning the boys met in the
square fronting the mills, where Don Bosco was waiting for them.
Each boy brought his own food for the whole day. Don Bosco,
then, as a good captain, would line them up, warning them to be
quiet at least while inside the city. Then, at a given signal they
would set out on their trek with Don Bosco at their head, though
he was fasting and in poor health. He usually took the joyful crowd
of boys a couple of miles out of town, to such spots as Sassi,
Madonna del Pilone, Madonna di Campagna, Monte dei Cap-
puccini, Pozzo di Strada, Crocetta, or other places. Since he was
most anxious that his boys should go to confession, when they
reached their chosen destination Don Bosco would ask the pastor
or the superior of the monastery for a favor which was never re
fused, namely some kindly priest to help him with the confessions.
Then all the boys filed into church for Mass, after which Don Bosco
gave a short homily.
The boys’ devout behavior edified everybody, even the monks,
where the church was attached to a monastery. Don Bosco’s ser
mons greatly captivated the boys. One day he explained the reason
for this to Father Louis Guanella: “If you want to win over children
and preach fruitfully to them, tell them stories, parables or simili
tudes, but, above all, fill in your story with the smallest details.
This will excite their interest in the people of the story and what
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
they are doing. Children will share their joys or sorrows according
to what impresses them most, and will anxiously follow a story to
its very end.”
Towards the close of day, Don Bosco gathered the boys again
in an adjacent courtyard for a short catechism lesson, and the
singing of a sacred hymn, followed by a story with some moral
teaching. Then he took them for a walk to the nearby hills along
more or less deserted roads, or to some spot where they could have
fun without disturbing others. These field trips were also expensive.
Fresh air and exercise made the boys so hungry that many of them
ate whatever food they had brought along even before lunch time,
and then, of course, Don Bosco would have to buy more bread for
them.
A t dusk, as the sun set behind the Alps, he would give the
return signal, and all would march back to the city and to their
homes, eager to tell their families about the good time they had
had and what Don Bosco had said and done. Don Bosco, however,
before returning to the Rifugio, would slip into some church with
two or three of the older boys to make a visit or assist at Benediction
of the Blessed Sacrament. And God was with him!
A t last, on December 22, [1845], the Fourth Sunday of Advent,
they said farewell to St. M artin’s Church. After a last prayer in
honor of St. Martin, its titular saint, the boys filed out and Don
Bosco, lifting his eyes to heaven, remarked: “The Lord’s are the
earth and its fullness.” [Ps. 23, 1] Turning to the boys he added in
a tone of complete trust: “Let’s be patient! The Blessed Virgin will
help us! Now let us look for another place.”
“But where?” the nearest boys asked him.
“He who provides a nest for the birds and a den for the wild
beasts in forest caves will not forget us,” replied Don Bosco.
On Christmas Day the boys flocked in great crowds to the
Rifugio. W hat could he do? His room was already small to begin
with and was cluttered with games and church articles that had
been brought over from St. M artin’s Church and from the tempo
rary chapel at St. Philomena Hospital. Don Bosco was surrounded
by crowds of boys who were ready to follow him wherever he went,
but he did not have an inch of land that he could call his own and
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A Wandering Oratory
267
where he might gather them. It was now very cold outdoors. No
one, not even Don Bosco, knew where they would eventually find
shelter. That day they went to a nearby church for the three
Christmas Masses, but how different it was from the previous
Christmas! A sense of sadness dampened their joy.
Don Bosco was worried, but he concealed his anxiety for fear
that the boys might lose heart and drift off. He cheered them by
telling them wonderful things about their future home and the
buildings which then existed only in his own imagination and in
God’s plans.
“Don’t be afraid, my dear boys,” he would tell them. “A fine
building is waiting for you right now. Soon we’ll be able to live in
it. We’ll have a beautiful church, too, and a big house, and large
playgrounds. Thousands of boys will come to play, to pray, and to
work.”
It is astounding how the boys believed him! One would think
that the critical situation he was in would mark the end of all his
oratory dreams and make the boys drift away. Far from it! The
boys were always on the increase, and they kept repeating Don
Bosco’s prophecy to one another. In 1856, when many of them
were grown men, they told Mr. Joseph Villa2 about these prophecies
and remarked how he himself could see that they had all been
fulfilled.
It is also remarkable that in all these wanderings of the oratory,
the departure point, the destination and temporary quarters were
always in the area known as Valdocco,3 as though some hidden
magnet had drawn him there. One of his dreams had unveiled to
him yet another marvelous sight. He disclosed this, briefly, and only
to a few intimates, in 1884, but its most striking aspects had
escaped his lips on various occasions, at long intervals over a span
of twenty years, whenever with great emotion and almost ecstati
cally he would gaze upon the church of Mary Help of Christians.
We at his side treasured his words and carefully jotted them down
each time, and then were able to reconstruct his dream as follows:
“ Joseph Villa began attending the festive oratory at Valdocco in 1855 when he
was 19 years old, and continued going to it till the end of his life in 1870. [Editor]
3See p. 232f. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Don Bosco seemed to be at the northern edge of the Rondo or
Valdocco Circle. Looking toward the Dora River, along the tall trees
which at that time lined the boulevard now known as Corso Regina
Margherita, he happened to see, about 200 feet away, near the present
Via Cottolengo, three handsome youths, resplendant with brilliance.
They were standing in a field then planted with potatoes, maize, beans
and cabbage, and they stood precisely on the spot which in a previous
dream had been pointed out to him as the place where the three soldiers
of the Theban legion had gloriously suffered martyrdom. They gestured
to him to come and join them. Don Bosco hurried over and, with great
kindness, they took him to the farther end of that field, where the
majestic church of Mary Help of Christians now stands.
During that brief walk Don Bosco saw wonder upon wonder, and
finally he stood before a Lady remarkably beautiful and majestic,
splendidly clothed, around whom stood venerable men who resembled
a senate of princes. Hundreds of people in glittering array formed Her
retinue as though She were a queen, and other similar throngs were
visible as far as the eye could see. The Lady, who stood where the
main altar is now located, beckoned to Don Bosco to draw nearer.
When he was close to Her, She told him that the three young men who
had accompanied him were the martyrs Solutor, Adventor and Octavius,
and he interpreted this to mean that they would be the patron saints of
that place.
Then, with an enchanting smile and affectionate words, She encour
aged him never to abandon his boys, but to carry on the great work he
had begun with even more determination. She informed him that he
would encounter many serious obstacles, but that they would all be
overcome and swept aside by his firm faith in the Mother of God and
Her Divine Son.
Finally She pointed out to him a house which really did exist and
which he later found out belonged to a man named Pinardi. She also
showed him a small church on the same spot where the church of St.
Francis de Sales and its adjacent building now stand. She then raised
Her right hand and in an infinitely melodious voice said: Haec est
domus mea: inde gloria mea [This is my house: hence my glory will
come forth]. On hearing these words Don Bosco was so moved that he
woke up. The Blessed Virgin, for truly this was She, and the entire
vision faded slowly from view as the mist at dawn.
Confident of God’s goodness and mercy, Don Bosco renewed his
self-consecration to his great mission at the feet of the Virgin. Still
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elated by his dream, he hastened in the morning to the house the
Virgin had pointed out to him. As he was leaving, he said to Father
Borel: “I’m going to take a look at a house that may serve for our
oratory.” But what an unpleasant surprise he got! Imagine his dis
appointment when, reaching the spot, instead of a building with an
adjacent church he found a house of ill repute. When Don Bosco
returned, Father Borel eagerly asked him about it. His reply, with
out further explanation, was that the house on which he had
counted was not suited to their purpose.
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CHAPTER 37
A Temporary Haven
I t was now late fall and long walks outside the city
limits with the oratory boys were no longer feasible. Don Bosco
had to find, some place in the city, no matter what the cost, for his
boys to meet on Sundays. With Father Borel’s support Don Bosco
explained his needs to a certain Father Moretta, a kindhearted
priest, who finally agreed to rent him three rooms in a house which
he owned not far to the west of the Rifugio. It could be reached
by Via Cottolengo, which was then nothing more than a narrow
path. It was the second house on a small lane running alongside
the Filippi meadow, where an iron foundry was later built. It had
only two floors; the three rooms he rented were upstairs facing
south. Entrance to them was through the courtyard, closed in on
three sides by the building, and an outdoor staircase which led to
a wooden balcony and to the rooms. Unknowingly, the boys were
getting nearer and nearer to the goal of their wanderings, their
promised land.
They stayed here for about three months. Space was inadequate,
but they were happy to have a roof over their heads in winter, a
place where they could meet for confession, lessons, and recreation,
when the snow lay thick on the ground and the buildings and
streets were enveloped in dense fog. Since they still lacked a chapel,
they kept going to Mass in one of the neighboring churches, usually
La Consolata or St. Augustine’s, where many of the boys continued
to receive Communion with great devotion. It was to St. Augustine’s
that they went on the feast of the Epiphany and on a few other
solemn occasions for Benediction of the Blessed Sacrament. All
through that winter their religious activities were limited to a
simple catechism class on the evening of every Sunday and holy
day, and to the singing of sacred hymns before a small improvised
270
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A Temporary Haven
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altar on which Don Bosco had set a small statue of Our Lady
between two candlesticks, adorning it as best he could. He saw to
it that the boys could also play games suitable to the limited space
such as lotto,1 and oca2 or geography games, dice and checkers.
Sometimes, also, hot hands or blindman’s buff kept them all
amused and, occasionally, Don Bosco entertained them with
sleight-of-hand tricks of his own. We learned this from Stephen
Castagno, who as a boy lived in that neighborhood. All the equip
ment for outdoor games, brought over from the Rifugio, was now
useless and piled up in a corner.
Don Bosco’s presence was enough to keep order among that
crowd of youngsters who had never known discipline before. But
he could not be with them everywhere at all times, especially when
they went to the neighboring churches for Mass. He needed helpers
for supervision, as well as benefactors for meeting the now con
siderable expenses of keeping the boys busy and giving them prizes.
And he found them. “Right from the beginning,” Don Bosco wrote,
“there was a certain Mr. Gagliardi, a storekeeper, whose novelty
shop was opposite St. Maurice Basilica. He could not afford to
contribute money and, therefore, offered to help me in supervising
the boys. He also tried to interest other people in our behalf. Then
there was Mr. Montuardi, who gave thirty lire to Father Borel
monthly for about two years; and the generous, rich banker, Com-
mendator Cotta. These and other gentlemen undertook also to find
good employers for those boys who could not find work.”
These benefactors were joined by a brilliant young priest of
Turin, Father Hyacinth Carpano, who came from a rather wealthy
family. He had been ordained in 1844, and was sent to Don Bosco
by Father Cafasso. Tirelessly devoting himself to preaching and
teaching catechism, with his kindness he got along very well with
the boys and took part in their games. From Don Bosco he learned,
out of love for Our Lord, to devote his life to the welfare of the
young; he also used to go to the prisons along with Father Borel
1 A game of chance played with cards having numbered squares corresponding
to numbered balls drawn at random, and won by covering five such squares in a
row. [Editor]
2It was played with two dice over a board with sixty-three squares in various
sections. The fifth and ninth square in each section had the picture o f a goose.
[Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and Don Bosco. Later, he started to gather neighborhood students
in his own house, help them with their lessons and safeguard them
against spiritual dangers. He taught Latin several hours a day to
boys who wanted to go on to the priesthood, and held spiritual
retreats for boys in the city reformatory known as the Generala.
He took into his own home as many as ten boys at a time on their
release from prison; he fed them, educated them, and found work
for them with good employers.
With Father Carpano’s help, Don Bosco was able to resume his
own classes, which had been suspended for almost six months. The
number of boys now attending was only 200, due to lack of space,
and they were divided into three classes, one in each room. The
benches from the temporary St. Francis de Sales Chapel [at St.
Philomena Hospital] were put to use. Every evening, after work
the boys came to learn reading; wall posters were used as teaching
aids. For hours at a time, the monotonous singsong of the alphabet,
whole words being spelled out syllable by syllable, and simple or
compound sentences could be heard echoing across the ice-coated
fields and meadows. Three distinct choruses competed with one
another, breaking off now and then when interrupted by their
teachers.
Even in the first days when the oratory boys gathered at St.
Francis of Assisi Church, Don Bosco had realized the importance
of teaching reading and writing especially to the older boys who
were still illiterate. Although they were almost out of their teens,
they were still completely ignorant of their Faith. He knew that
mere verbal instruction would have taken too long, with the possible
danger that they would soon grow tired and quit. He, therefore,
wanted to enable them to study the catechism by themselves, but
at that time he had neither space nor teachers and had to be satis
fied with much less.
In Father M oretta’s house, instead, as at the Rifugio, the evening
and Sunday classes were kept up fairly regularly. Many boys availed
themselves of this opportunity, and, eager to learn, they responded
very satisfactorily to the efforts of Don Bosco and of his helpers.
Some classes for a few apprentices were held also in the daytime.
The schedule was flexible and suited to the various trades of the
boys; the main subjects were arithmetic, drawing and geography.
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While Don Bosco dedicated himself with such great devotion to
young street urchins, he did not neglect another task just as impor
tant, namely, safeguarding the innocence of those youths who had
received a good training in Christian homes, and instructing them
in their religion. For this purpose he would weekly call at certain
public schools where he had friends among the teachers. He carried
on his mission of education by teaching religion in a pleasant and
instructive manner to the students in the Christian Brothers* schools
or in those of Porta Palazzo, St. Francis of Paula, Porta Nuova or
elsewhere.
He was always glad to substitute for any religion teacher absent
or sick, and offered his services to private schools where religion
was not part of the regular school curriculum. Among the latter,
his favorites were Professor Bonzanino’s [Latin] grammar school
and Father Matthew Picco’s school of rhetoric, whose pupils came
from the foremost families of Turin. To the great delight of these
two teachers he gave lessons every Saturday. His charm, candor
and simplicity of manner easily won over the hearts of all the pupils.
His appearance in a classroom always brought gladness. He chose
his topics from bible history. He was so enthused over this subject
and everything related to it, and he so loved to speak of it, that
he never failed to keep these appointments, for about ten years.
His basic motive was to urge his pupils to go to confession and
Communion frequently.
Although his sincerity and zeal were obvious, not everybody
looked upon his visits to the city schools with a benevolent eye;
nor did the coming and going of so many boys at Father Moretta’s
house go unnoticed. All this gave rise to much idle gossip. This
type of school was a novelty and, naturally, it aroused much com
ment, some favorable, some not. During that winter of 1845-46,
certain rumors began to spread which brought pain to the boys, if
not to Don Bosco. Quite a few people, even the serious-minded,
considered his work useless and even dangerous. Some spiteful
gossips in the city began calling him a revolutionary and a mad
man, some, even a heretic. The oratory was said to be just a ruse
to lure the boys away from their own parish churches and fill their
heads with questionable ideas.
This last charge was the most widespread and was inspired by
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the erroneous belief that Don Bosco favored a system that had
acquired a deservedly doubtful reputation after being censured by
the archbishop of Turin. It was remarked that, though he did not
tolerate anything sinful or unmannerly, he nevertheless allowed his
boys to indulge in every kind of uproarious activity. The system of
education then dominant in the schools was symbolized by a teach
er’s sour look and a whip; consequently, Don Bosco’s new method
seemed too liberal.
He tried to justify his method to his critics when he met them
in the streets or when they came to visit him, but the more he
explained the truth of things, the more they suspected something
sinister. We are of the opinion that these critics, among whom
were certainly some who sided with the secret societies, deliberately
spread such rumors in the hope that the boys would desert him and
thus end these Sunday gatherings. But these boys, who really knew
Don Bosco, not only did not lose their respect for him, but felt it
grow stronger, and clung to him with greater affection than ever.
Some priests, also, saw in Don Bosco something truly extraor
dinary, which they were unable to explain, especially his activity
and his remarkable ability to win hearts and dominate the masses.
They used to exclaim: “Woe to us and to the Church, if Don
Bosco is not a priest after God’s own heart! . . . Is he?” So they
opposed him, because they could not be convinced that he was
really following directives from above in carrying out his mission.
Father Cafasso, meanwhile, realizing that Don Bosco was mis
understood and distrusted even by the authorities, tried to dispel
prejudices whenever he could and at the same time enlist the sup
port of benefactors and friends to help him. He too was criticized
for his ceaseless efforts to aid Don Bosco, and many prominent
priests thought that he was being deceived on this score. Despiney
mentions this in his introduction to his book on Don Bosco, where
he says: “Several of his friends (Don Bosco’s), who were never
theless deeply attached to him . . . spoke to Father Cafasso, his
confessor, pointing out that he would do a real service to the
Church if he would set due limits to Don Bosco’s intemperate zeal.”
Father Cafasso calmly and smilingly listened to these criticisms,
which in one way or another reached him very often. He invariably
replied in a grave, almost prophetic tone: “Leave him alone, leave
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him alone . . .” No one in Turin would deny that Father Cafasso
had a certain discernment of spirits; he had proved as much in
many delicate situations. Yet there was the thought that this super
natural gift was somehow not totally effective in regard to Don
Bosco. These people all returned to the charge so constantly and
with so many reasons as to evidence, at least, a very special solici
tude for God’s interests. Father Cafasso was his usual self: affable,
kind, courteous and very patient, but his reply which became very
famous, always was: “Leave him alone.” 3
aDespiney, Don Bosco, page x.
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CHAPTER 38
A Welcome Endorsement
<ICrY the end of 1845 Don Bosco seemed hardly able to
go on with his work because of his steadily declining health.
Marchioness Barolo, informed by Father Borel, replied from Rome
to do whatever was necessary for Don Bosco’s health, no matter
the cost. A few days later she sent 100 lire for the oratory. Father
Borel hastened to acknowledge as follows:
My dear Marchioness:
January 3,1864
Your generous suggestion regarding our beloved Don Bosco and the
goodwill you show him prove how much you value this devoted priest.
He will certainly not fail to profit by it, and, on my part, I thank you
from the bottom of my heart.
Since the beginning of December, when it became obvious that Don
Bosco needed rest, Father Pacchiotti said the hospital Mass leaving
to Don Bosco the second Mass at the Rifugio. The marked improvement
in his condition proved how wise this move had been, but, of course,
we cannot consider him as perfectly recovered. I have firm hope, how
ever, that he will soon be well again, since, thanks to your solicitude, he
will be able to take a complete rest from his duties at the Rifugio by
going away for a while, and he will be under orders also to drop all
other activities.
Today he gave me a definite reply about his intentions and promised
that the day after the Epiphany he will place himself under orders. He
will have to do a lot of explaining to Father Guala and Father Cafasso,
if he does not keep his promise. Incidentally, the two good Fathers have
offered to send us another priest for the second Mass at the Rifugio.
Should all our efforts and diligence prove insufficient to the needs, I
shall call on the superior of the Oblates for one of the usual confessors.
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As soon as, God willing, I shall come across a priest imbued with
the spirit necessary for this work, I will not fail to inform you. Again
may I express my gratitude for your offer of an additional priest for our
work.
Your obedient servant,
Fr. John Borel
For a while, therefore, Don Bosco had to resign himself to a
partial rest by giving up his duties at St. Philomena Hospital and
at the Rifugio. But no one dared to suggest that he give up his
boys. The oratory in Father M oretta’s house depended on Don
Bosco’s own warm personal presence if it was to be kept alive in
the face of so many drawbacks.
When the feast day of St. Francis de Sales came around, the
only way the boys could celebrate with some degree of solemnity
was by attending Mass in a neighboring church. But when they
came back to their oratory quarters, they found that Don Bosco
had prepared a delightful surprise for them in the form of presents
totaling more than fifty lire in value, according to Father Borel.
So they spent a very happy day.
Meanwhile, as Archbishop Fransoni had foreseen, the oratory
ran up against an obstacle encountered by every project not under
parish control, regardless of its worth, if it has not been publicly
approved by a decree of the competent authority. Except for some
rescripts, which were interpreted as granting him some personal,
temporary authorizations, Don Bosco had received so far only
verbal permissions and approvals.
In early 1846 many zealous priests met in Turin to consider ways
and means of promoting the spiritual welfare of their people. Both
Father Borel and Father Giacomelli were present. The subject of
catechetical instruction came up. Father Charles Dellaporta, pastor
of Our Lady of Mount Carmel, took the occasion to complain of
Don Bosco’s festive oratory. He maintained that the boys attending
it formed a group of independent parishioners and that eventually
they would not even know their pastor. It was, therefore, his
opinion that Don Bosco had not shown sufficient respect to the
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
parochial authorities to whom he was subject, and should not have
presumed to undertake anything without first asking their per
mission.
This point of view, more plausible than true, was instantly re
futed by Father Borel, who declared that the archbishop was fully
informed of what Don Bosco was doing, and that, furthermore,
very many of the oratory boys were from outside Turin and not
from the local parishes, and unless someone looked after them they
would not even attend Mass on Sundays. As regards the small num
ber of local boys among them, they were for the greater part older
fellows, so unruly and ignorant that no one would be able to control
them, except Don Bosco, who exercised a magic spell over them.
Left to themselves, he argued, they would certainly not have turned
to their parish church but would have fallen in again with bad
companions and eventually have been lost. It was obvious that these
boys could be better instructed and more easily kept out of harm
by frequenting the oratory than by any other means. He said that
he regretted very much that Don Bosco’s true intentions were not
sufficiently well known and appreciated; that Don Bosco never tried
to lure boys away from their own parish churches but only accepted
those who came to him on their own; that by his word and example
he instilled in them respect for the clergy and prepared them to
become in due time faithful and devouted parishioners; that he
himself could testify to all this. Father Borel concluded; “Let us
assume that they could all be induced to come to your churches.
Is it not true that there are thousands of these young apprentices
flocking to the city and forming an ever increasing new population?
Who is to maintain order and peace in such an undisciplined
group? Who will take care of each of them? Would they not be a
disturbing element to your other parishioners? Haven’t pastors and
curates enough to do already, especially on Sundays? I maintain
that we should hope and pray that not one, but ten or twenty such
oratories be opened in this city. You may be certain that there will
be no lack of boys either for the oratories or the parishes.” The
majority of the assembly agreed with Father Borel and the discus
sion passed on to other matters.
But the pastor of Mount Carmel was not yet convinced. He in
sisted that the principle of parochial jurisdiction over every single
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member of the flock should be fully and integrally upheld- He
simply could not permit any authority other than his own to be
recognized within the limits of the parish which had been canoni
cally entrusted to him. Some colleagues of his were of the same
opinion. They were not inspired by pitiable ambition or envy; they
were sincerely concerned for the welfare of souls. Their line of
reasoning was as follows: “Don Bosco’s oratory takes boys away
from the parish. This means that especially at catechism time our
churches will be empty and we will not even know the children
whom we shall have to account for to God. Hence, let Don Bosco
stop gathering them about himself and let him send them to our
churches!” In conclusion they decided to present their point to Don
Bosco himself.
One day, therefore, two pastors called on Don Bosco for that
purpose.
“The boys who come to me do not in any way interfere with
attendance at the parish churches,” Don Bosco replied.
“Why not?”
“Because nearly all of them are from out of town. They have
come to Turin for work and they are not under parental super
vision. The greater part of our oratory boys come from Savoy,
Switzerland, the Aosta Valley, Biella, Novara, and Lombardy.”
“Couldn’t you send them to the parish church in their neighbor
hood?”
“They have no idea of what parish they belong to.”
“Why don’t you tell them?”
“It is practically impossible. Their various dialects, the instability
of their domicile for reasons of work, and the example of their
friends, who for the most part are not churchgoers, are an in
surmountable obstacle that prevents the boys from coming to know
and attend their parish church. Moreover, many of them are already
young adults; some are fifteen, eighteen or twenty years old and
their religious ignorance is appalling. Who would ever be able to
induce them to attend a catechism class with boys eight or ten
years old who already know more than they do?”
“Couldn’t you bring them to their parish church and teach them
there yourself?”
“I could, at most, in one parish, but not in all since I cannot
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOH N BOSCO
multiply myself. These boys are scattered all over the city. The only
feasible solution would be for each pastor, either personally or
through others, to come to the oratory on Sundays, pick up his
group of boys, and take them to their parish church. But, in prac
tice, that wouldn’t be easy either. Many boys come to the oratory
because they enjoy their games and outings, (Don Bosco might
have added “and the kind way in which they are treated.” ) With
these means I attract them to catechism class and church services.
Without these attractions, they probably wouldn’t go to any church
at all; neither the pastors nor Don Bosco would have them, and
their souls would suffer. To avoid such a danger,” he concluded, “it
would be an excellent idea if every parish had a definite place
where these boys could meet and play.”
“This isn’t possible. We have neither space nor personnel.”
“Well, what are we to do then?” Don Bosco said.
“Do as you see best for now,” the two pastors finally said. “In
the meantime we shall hold a meeting and see what can be done.”
Shortly after this conversation all the pastors in Turin met to
discuss whether the oratories should be supported or opposed.
There were arguments pro and con, but a favorable verdict pre
vailed. Father Augustine Gattino, pastor of Borgo Dora, and Father
Vincent Ponzati, pastor of St. Augustine’s, were directed to transmit
to Don Bosco the following resolution:
The pastors of the city of Turin, having met in conference to discuss
the oratories, after weighing pros and cons and realizing that no parish
is in a position to start its own oratory, have resolved to encourage
Don Bosco to go on with his work until some other decision shall be
taken.
Here we would like to make the following observation: pastors
are certainly obliged to impart religious instruction to both children
and adults in their jurisdiction. But when they see or know that
this instruction is being properly given in some other place, it seems
to us imprudent, to say the least, to take a stand against it.
The pastors of Turin, ever concerned with and eager to promote
the spiritual welfare of youth, never made this mistake. Rather,
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several of them not only supported the already existing oratories
by urging parents to send their children there, but, in the course of
time and at great personal sacrifice, opened new ones. Worthy of
mention, in this regard, are the pastors of the following churches:
The Great Mother of God, SS. Peter and Paul, St. Julia, St. A1-
phonsus, Our Lady of Salvation, Sacred Heart, St. Joachim, and
Our Lady of Peace. By this means they experienced the joy of
seeing the little lambs of their own flock well cared for and pro
tected from rapacious wolves. Archbishop Fransoni, on his part,
continued to support and encourage Don Bosco, helping him in
every way he could and urging his pastors to do likewise.
Despite these annoying distractions, Don Bosco continued send
ing to the press the works he had readied during that winter. A
forty-six-page pamphlet entitled Le sei Domeniche e la novena in
onore di 5. Luigi Gonzaga, con un cenno della vita del medesimo
Santo [Six Sundays and a Novena in Honor of St. Aloysius Gonzaga,
with an outline of the Saint’s life], joined his previous publications
on Louis Comollo, the Seven Sorrows of Mary, the Guardian Angels
and church history.
With this outline Don Bosco gave a true portrait of St. Aloysius
and highlighted what had been his own first ideals which he, in turn,
now wished to instill into his pupils, namely, the virtue of purity
safeguarded by prayer and penance; the vocation to the religious
life faithfully followed; the desire to become a missionary and
suffer martyrdom for Jesus Christ. I shall quote this page lest it be
utterly lost since the second edition is totally out of print. Don
Bosco wrote:
St. Aloysius was considered an angel because of the purity of his life
and his eagerness to do penance. He was the firstborn son of Marquis
and Marchioness Gonzaga, lords of the castle of Castiglione. Already as
a child he gave hints of that sanctity to which the Lord was calling him.
Even at the age of four he loved seclusion and would often withdraw
to some quiet corner of the house or garret where he could pray fervently
on his knees, his hands crossed over his breast. To this spirit of prayer,
which was a life trait of his, he joined the most rigorous penances: he
never wanned himself no matter how cold it was; he went so far in
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
fasting that he limited his food to only one ounce a day; he spread chips
of wood in his bed to torment himself even while asleep; he often slept
on the bare ground; he frequently flogged himself so that his garments,
hair shirt and even the floor became stained with his innocent blood.
Furthermore, in his desire to suffer day and night he always wore a belt
studded with sharp points around his waist.
When he was ten years old, realizing how pleasing to God was the
precious virtue of purity, he went to church and before the image of
the Blessed Virgin he vowed chastity throughout his life. Mary was very
pleased by the offering of this holy youth and faithful servant of hers,
and so helped him that he was able to enter eternal life with his bap
tismal innocence untainted.
As he grew older and understood the grave dangers to be encountered
in the world, he resolved to abandon it, his family, his friends, and his
entire inheritance, and dedicate himself entirely to God, his soul and
eternity. Finally, after overcoming many obstacles, especially on the
part of his father, he succeeded in joining the Society of Jesus, where
he distinguished himself in every kind of virtue, practiced to the limit
of human perfection.
He envied those who had been able to give their lives for the Faith
and ardently desired to die a martyr. Indeed he did obtain from Our
Lord the grace of dying a martyr, but a martyr of charity. During a
fierce plague in Rome, Alcysius volunteered to nurse the victims; he
himself succumbed and, taken back to his monastery, was shortly at
death’s door. It happens that those who seldom think of death are
terrified and aghast at its approach, sometimes even falling into despair.
Not so with Aloysius. For him death meant union with God and eternal
happiness. So, when he realized his end was near, beside himself with
joy, he cried out to those who visited him, “We are going, we are
going!”
“Where?”
“To heaven, to heaven! Please sing a Te Deum for me.”
Then he became silent for a while and, in trying to pronounce the
holy name of Jesus, died with a smile on his lips, in 1591, at the youth
ful age of twenty-three years and eight months.
The pamphlet had the following preface:
Here, beloved boys in Jesus Christ, is a model and an example for
you to look up to in setting a pattern of life that will lead you to true
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happiness. St. Aloysius has been extolled as an example of innocence
and virtue for everybody, but especially for young people, because he
has at all times been able to obtain great favors from God for them. To
promote devotion to this great saint and for the spiritual advantage of
the faithful, the popes have granted a plenary indulgence to all who,
having been to confession and received Holy Communion, sanctify the
six Sundays immediately preceding the feast day of this saint, or any
other six consecutive Sundays, by works of charity and prayers in honor
of God. This indulgence may be gained for each of the above Sundays
and is applicable to the souls in purgatory. That you may know what
to do, I am presenting in this pamphlet the works of charity and prayers
for each day to assist those who want to practice this devotion and thus
share in the graces and special favors which St. Aloysius never fails to
obtain for those who honor him.
Then, for each Sunday and for each day of the novena, Don
Bosco described one of the saint's principal virtues, followed by a
short prayer and some act of virtue. These acts of virtue consisted
of some practices of piety or spiritual nosegays which were, so to
say, the extract or essence of the suggestions, sermons, and private
exhortations that from the very beginning he used to give his boys.
They were as follows:
If your conscience finds you guilty of some sin, sincerely ask the Lord’s
pardon and promise to go to confession as soon as possible.
Never put off doing penance to your old age, when you will be unable
to bear it.
If anyone tells you that you should not treat your body with such
austerity, answer him that he who does not want to suffer with Jesus
Christ on earth, cannot be happy with Him in heaven.
Resolve today never to indulge in immodest looks and never to talk
of immodest things.
Resolve today to approach the sacraments of Penance and Holy
Eucharist as often as possible, and to put into practice your confessor’s
advice.
Say your morning and night prayers before a crucifix and kiss it often
to gain the many indulgences granted by the popes.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Whenever you are able, visit Jesus in the Blessed Sacrament, especially
when He is exposed for the Forty Hours devotion.
Do everything possible to set a good example for others. Invite a
friend of yours to a sermon or to confession.
Shun bad companions and idleness, the unfortunate cause of waste of
time, and begin today to live a new life pleasing to God.
Make a daily effort to recite your morning and night prayers with de
votion and recollection, and during the day offer some short prayer to
God and to your patron, St. Aloysius.
Every morning think of what your death would be like were you to
die that night.
The spiritual nosegay for the feast of St. Aloysius was:
On this day offer all your acts of devotion to St. Aloysius to obtain
from him the grace of final perseverance.
The first edition of 3,000 copies was printed by Speirani and
Ferrero. The contents of the pamphlet were also inserted in The
Companion of Youth.
The pamphlet, later revised and enlarged, went through eleven
editions. At present it is very difficult to estimate the total run of
copies. This pamphlet showed once more that the Church was
always uppermost in his thoughts. He addressed his readers as
follows:
Catholics are fortunate in having a faith which, at all times and in
all places has always had glorious heroes of every age and social condi
tion, who by their purity of life achieved a holiness possible only in the
church established by Jesus Christ.
He concluded: May God, infinitely good and generous with His
graces, bless the readers of this pamphlet and fill their hearts with
strength and desire to practice the virtues herein described, for the
greater glory of God and the welfare of souls.
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Don Bosco made a little gift of this pamphlet to all the oratory
boys. Soon the words of the hymns, Injensus hostis gloriae and
Luigi, onor dei Vergini, on the last pages of the pamphlet, were on
the lips of boys who had formerly known only worldly songs.
These hymns became familiar to hundreds of thousands of young
boys all over the world. They would certainly never have learned
them were it not for Don Bosco’s efforts. They extol the virtue of
purity, the angelic virtue which Don Bosco never tired of pro
moting. He would tell his boys: “What do the pleasures of this
world amount to? What is not eternal is worth nothing. Those who
allow their passions to rule them, overtaken by death and buried
in the eternal flames of hell, will shriek in tears: ‘Fools that we
were and how dreadfully wrong!’ ” [Cf. Wisd. 5, 4]
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CHAPTER 39
A Harrowing Experience
JU> ON BOSCO used to tell us what an angel of God’s
mercy Father Cafasso was to the unfortunate men condemned to
death for their crimes. He put no limits to his charity and never
spared himself. He would hasten to any part of the realm, even
unsummoned, thus earning from God a most unusual grace: not
one of the many condemned men whom he assisted in their last
moments died without first being reconciled with God, thus giving
Father Cafasso well-founded hope of their eternal salvation. A
good many, in fact, moved by his ardent exhortations calmly re
signed themselves to their fate. Some were even seen to await the
death stroke with a smile on their lips. An executioner once told
Father Cafasso: “Death is no longer death to them, but a consola
tion, a joy, a reward.”
Don Bosco followed in the footsteps of his beloved master, for
he was animated by the same spirit. As soon as the news got
around that an execution was to take place, Don Bosco, at Father
Cafasso’s suggestion, would approach the unfortunate man on his
weekly visits to the Senate prison and gradually persuade him to
make a good confession, if he had not already done so. After the
death sentence had been pronounced, the priest had the task of
consoling the poor man in his anguish. This was not always easy
to do; some erupted into blasphemies and refused the sacraments,
raving that they wanted to die unreconciled; others, in their rage,
attempted suicide to escape dishonor; others yet, from long-stand
ing hatred, would never forgive and seemed to harbor only a cold
cynical contempt for God and for men; there were also cases of
condemned men being so stunned that there was no way to turn
their minds to thoughts of eternity. However, Don Bosco, Father
Borel, and Father Cafasso would take turns keeping them corn-
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pany, and thus succeeded in calming these poor men and instilling
in them confidence and trust in the assistance of a priest. After
arousing in them a real hope and love of God, they finally got
them to make their confession and submit to death as an expiation
for their sins.
Once the execution date had been set, if Don Bosco had heard
the man’s confession, he sat with him through the first half of the
death vigil in the confortatorio, [a prison chapel where the con
demned person received the last ministrations of a priest]. His
words were efficacious. He reminded him of the goodness of Mary,
his most tender Mother, the refuge of sinners. He pointed out how
God had permitted him to reach this sorrowful point on the road
lest, if he go unpunished, he might be irreparably lost. He assured
him that death, if accepted with complete resignation, was a per
fect act of divine love and would bring him to heaven without
first passing through purgatory. By recalling to him Christ’s words
to the good thief on the cross: “Today you shall be with me in
paradise,” he invited him to cast himself confidently into the arms
of God’s loving mercy. From time to time he urged the man to
repeat acts of contrition or say some other short prayer.
Don Bosco dedicated himself to this work with serenity, love
and calm, but the calm was only superficial. It was a matter mainly
of will power. On nights such as these he could never overcome a
sick feeling that filled him with pity, nor could he ever grow callous
with time. The flickering flame of a single candle, the silence en
veloping them, the monotonous cadence of the sentry’s steps in the
corridor, the dragging moments and the inexorable approach of
the fatal hour, all conspired to cause him such anguish that he
could barely conceal it. Sometimes the condemned man would
quiver in a fitful sleep, or mutter words of sorrow, hope, or fear;
at other times he would wring his hands convulsively, or would
suddenly bolt up, take a few steps, gaze about him with glassy
tearless eyes, then collapse in a heap on a bench as though in a
fainting spell. For the oversensitive Don Bosco this was agony but,
in his heroic charity, he never gave up. Toward midnight, either
Father Cafasso or Father Borel would relieve him. After a few
last words of comfort to the convict, Don Bosco would go home
feverish and exhausted. He never kept vigil until morning; he felt
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that he could never muster enough strength to accompany the
condemned man to the scaffold.
Only once was he obliged to subject himself to such an experi
ence beyond his strength. In 1846, two of three convicts then on
trial were a young man of twenty-two and his father. Don Bosco
heard the young man’s confession several times, and the youth
became quite fond of him. The trial ended in a death sentence.
Don Bosco went to see his young friend before his transfer to
Alessandria, where the execution was to be carried out. Sobbing,
the boy begged him to accompany him. Torn by anguish and affec
tion, Don Bosco tried to reassure him with comforting but evasive
words, not finding the strength to make such a promise. The three
condemned men were moved as scheduled and the trip took several
days as they made the required stops along the way.
As Father Cafasso was about to leave for Alessandria to give
his priestly assistance to these poor men, he sent for Don Bosco
and asked him to go along; the boy had begged so much to have
Don Bosco with him at the end that it would have been cruel to
refuse him. Don Bosco objected that he feared he could never
stand such an awful sight, but Father Cafasso insisted. Accustomed
to follow the suggestion of his spiritual advisor, Don Bosco
promptly entered the waiting carriage. They arrived in Alessandria
on the eve of the execution. As soon as he saw Don Bosco in the
prison chapel, the unhappy boy flung his arms around his neck
and embraced him tearfully. God alone knows how Don Bosco
suffered. For a moment, he too could not hold back his tears;
however, he quickly regained his self control. He spent the whole
night with the young man, comforting and encouraging him with
the certain hope of a glorious and joyful immortal life. More than
once Don Bosco saw a faint smile play across the young man’s
lips, evidence of a peaceful conscience. He suggested that they pray
together to Our Lady, and then he prepared him for his last Com
munion. Toward two in the morning he gave him absolution again,
celebrated Mass in the prison chapel and gave him Holy Com
munion. Then, after removing his vestments, Don Bosco knelt with
him to offer their thanksgiving.
Finally the moment came that was to be the beginning of Don
Bosco’s ordeal as well as the boy’s. Ominously the bells of the
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cathedral began their death toll. The cell door swung open to the
guards, the Brothers of Mercy, a state witness and the prison war
den. The executioner approached each condemned man in turn,
knelt and asked his pardon; then he tied each one’s hands and
placed the noose about his neck. Don Bosco tried to divert the
boy’s attention by reminding him of God, the Blessed Virgin, his
Guardian Angel, and the Saints who awaited him in heaven.
At last it was time to move. Three carts, each drawn by two
horses, rumbled out of the prison gates with one convict in each.
A local priest rode in the first; Don Bosco took his place beside
the young man in the second; Father Cafasso rode in the last one
with the unfortunate father. From all sides a huge crowd had
gathered in the streets. In his biography of Father Cafasso, Don
Bosco described his own feelings as follows:
The sorrowful, slow tolling of the bells kept announcing that these
unfortunate men were on their way to pay the price of their crimes. A
crucifix was borne before each man; to the side there was a gaunt image
of death; about them, black-robed and hooded Brothers of Mercy
chanted the Miserere. Soldiers and mounted carabinieri escorted the
carts, while the executioner and numerous other officials made the dis
mal procession even more grim. The spectators watched in grief and
fright; no one had a word of comfort for the poor men. However, at the
side of each criminal stood a priest. It was the priest who dried their
tears, and, prompted by supernatural love, alternately prayed with them,
comforted them, and reminded them of hopes soon to be fulfilled. Cru
cifix in hand, he kept repeating: “Here is a Friend who loves you, who
will not terrify or abandon you. Place your hopes in Him, and heaven
will be yours.” He then offered him the crucifix to kiss. Abruptly the
procession halted before a church. Torch-bearers came out followed by
a priest carrying the Blessed Sacrament; he blessed the condemned men
and then withdrew as the procession moved forward to death.
Up to this point Don Bosco had been able to control himself,
.but a few moments later he felt his heart sink within him. He was
seized by a gripping horror as he realized that the gallows would
soon loom before the eyes of his unfortunate young man. Father
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Cafasso noticed Don Bosco’s sudden pallor as the carts rounded
a corner. He got down from his own cart and halted Don Bosco’s
which had higher sides than the other two. He said aloud: “The
sides of this cart are too high; they don’t let you get enough air.
Get into the other cart with the boy’s father.”
Although the man had been to confession and had received
Communion, he gave few outward signs of repentance, remaining
sullen and, one might say, contemptuous. The carts finally reached
the square where the gallows had been erected. The ebb and flow
of the thickening crowds cut off Don Bosco’s cart as the other two
reached the foot of the gallows. The driver did not know which
way to go, for, in an effort not to miss the first two executions,
many of the people formed a solid block with their backs to him.
He shouted at them and so did the guards, but to no avail. To
make any progress, they had to knock down some of the milling
crowd. As soon as a little space was cleared ahead of them, many,
alongside or behind the cart, would attempt to rush in before it.
The condemned man noticing the crush sneered coldly and sar
donically at them: “Why the rush? If I don’t get there, there will
be no star for today’s performance. As long as I’m stuck here, you
can be sure you won’t miss the fun.”
After a half hour’s zigzagging, the cart got to the scaffold. The
first two convicts had already been executed, and the young man
was swinging from the noose. The father was now led beneath the
gallows, but as he stepped up to the fatal platform, Don Bosco’s
eyes clouded over, he staggered and saw nothing more. Instantly
Father Cafasso was at his side, and held him up. He then handed
him over to the other priest, while he hurried to give a final ab
solution to the poor last victim just as they sprung the platform
from beneath his feet. When Don Bosco recovered consciousness,
it was all over. With Father Cafasso he accompanied the corpses
to the Brothers of Mercy chapel and attended the requiem Mass.
From that day on, Father Cafasso never again asked Don Bosco
to be present at an execution. Don Bosco, however, continued for
several years more to comfort condemned men and hear their con
fessions while in prison.
Canon Picca used to tell us that as a seminarian he accompanied
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Don Bosco on a visit to three of these criminals named Magone,
Guercio and Violino, who were hanged in Valdocco Circle. In
those days it was a large open area, enclosed by tall trees and
formed by the junction of a street and three spacious boulevards.
Executions took place until 1852, hardly more than a hundred
yards from Don Bosco’s home. For some nine years he had to put
up with the rumbling of the mobs, the funeral dirge of the ap
proaching procession, and then the awful silence, the rolling of the
drums, the mournful chant for the souls of the departed, and finally
the chattering and shuffling of the crowd as it dispersed in all direc
tions. All this he could hear from his room, and for him it was tor
ture. With his prayers he accompanied the victims to the presence
of God. Though the world had justly declared these poor victims to
be criminals they had been washed in the blood of the Immaculate
Lamb, and God in His mercy was receiving them among the princes
of heaven. Some of them owed their eternal salvation to him.
The last time that Don Bosco assisted a condemned man and
heard his confession in the prison chapel was, we believe, in 1857.
The man was executed near the walls of the Citadel. Believing him
dead, the authorities had cut him down from the beam and placed
him in a coffin for burial at St. Peter-in-Chains cemetery, as was
the custom. All of a sudden the man was heard to stir, groan and
make an effort to sit up. The chaplain and some other people who
were still in the church, lifted him out and carried him to a bed.
He called for Don Bosco who was of course summoned at once,
and came in great haste. A cup of coffee was brought to the man,
and he drank it, but Don Bosco realized that there was no hope
because the vertebrae of his neck had been broken. He therefore
urged him to renew his act of contrition, again gave him absolution
and never left him until, two hours later, the doctors confirmed the
real death.
These executions were dreadful spectacles, but the punishment
matched the crime. The Lord declared: “Whoever sheds the blood
of man, by man shall his blood be shed, for in the image of God
man was made.” [Gen. 9,6] And in the Book of Proverbs we read:
“The wicked man serves as ransom for the just, and the faithless
man for the righteous.” [21,18]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The punishment of criminals removes the Lord’s scourge from
cities and kingdoms, and serves as a terrible reminder and whole
some restraint to many who are about to set out on the path of
evil.
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CHAPTER 40
Without a Roof
v AL|HILE the events mentioned above were taking place,
the spring of 1846 was drawing near, and the oratory again had
to move.
A distinguished French writer, speaking of the youngsters who
flocked to the oratory in its early days, in a little book he wrote
about Don Bosco and his work, thought up a charming comparison
that we would like to quote: “Just as on a winter’s day we see little
birds flock in great numbers wherever a kind hand throws them
something to eat, so, too, hundreds of young boys in whom the
world was not interested, could be seen gathering around Don
Bosco.” 1
These words are certainly true, for many people now realize that
it was the catechism instructions, the sermons, the edifying stories,
the wholesome conversation and happy games which Don Bosco
provided for youngsters at a critical time of their life, which saved
them from religious indifference, immorality, and loose Jiving; these
were their salvation and life. But to carry this pleasing comparison
one step further, just as birds will scatter and look for food else
where if someone ill-disposed frightens them as they are about to
peck at the precious food, so Don Bosco’s earliest sons, the little
birds of the oratory, many a time had to spread their wings in
flight, first from St. Francis of Assisi, later from St. Philomena
Hospital, from St. Peter-in-Chains, from the city mills, and, as we
shall see, now too from Father Moretta’s house.
Most of the rooms in this building were rented to tenants who,
although not averse to the good work being done on behalf of
these boys, nevertheless were annoyed by their noisy recreation and
by their constant coming and going for evening classes. They
1 V. D. Bosco—Notices sur son oeuvre, par I’abbe L. Mendre, Marseilles, 1879,
293
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOH N BOSCO
lodged a complaint with the landlord, and threatened to move
elsewhere unless these meetings stopped. Good Father Moretta
had no choice but to inform Don Bosco that he would have to
find new quarters and served him notice to move out as soon as
possible. He was, however, very apologetic and very courteous.
Everybody who knew what had happened to the chaplain and his
housekeeper [at St. Peter-in-Chains], and to the city mills official
was very deferential toward Don Bosco and his oratory. It was
M arch 2 [1846], and Don Bosco paid the full month’s rent of
fifteen lire.
He had already foreseen this development. Unwilling to turn
away the new boys who constantly flocked to him, Don Bosco had
approached the Filippi brothers and rented a nearby meadow
from them, to the east of Father Moretta’s house. So to this meadow
the oratory was now moved. It was surrounded by a hedge so
sparse that dogs could crawl through it, as they did from time to
time, poking their noses through the foliage and adding their bark
ing to the clamor of the boys. A small shack of wood and clay
stood in the middle of the meadow, supported on the north side by
a horizontal beam because of the sloping ground. It became the
storeroom for their games. Don Bosco, however, had no place to
shelter the boys from the winds, the rain, and the burning rays of
the sun. But “the eyes of the Lord are upon those who love Him;
He is their mighty shield and strong support, a shelter from the
heat, a shade from the noonday sun.” (Sir. 34,16)
The place, nevertheless, had its advantages. The rustic hedge
around it soon blossomed into new leaves and flowers, and the
joyous laughter, games and songs of the boys attracted attention;
their number swelled to 400.
Thus, as men were pushing Don Bosco from pillar to post, God
kept increasing the oratory family, thus giving Don Bosco the
opportunity to do even more good than before.
Someone may ask: “How could they carry out their exercises of
piety in a meadow?” The reply is that they did carry them out in
a rather picturesque fashion, or, to put it better, as the Apostles
and early Christians had sometimes done. For example, the pro
cedure for confession was as follows: on Sundays and holy days,
Don Bosco would walk, at a set hour, from the Rijugio to this
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meadow where the boys would gradually assemble. Then he would
sit on a stool and hear the confessions of some, while others, kneel
ing on the ground near by, would either examine their consciences
or recite their penances. While this took place in one corner of
the meadow, the boys who had already gone to confession would
form small groups, humming a sacred hymn or listening as one of
them read aloud or told an edifying story. Others would busy
themselves either with chatting, playing with piastrelle,2 or bocce,3
or trying to walk on stilts. Finally, when it was time, Don Bosco
would rise from his makeshift confessional and, in the absence of
bells, a boy chosen for this task would beat an ancient-looking
drum to summon everybody to the middle of the field. Another
boy called for silence by blowing on a raucous trumpet and Don
Bosco would then tell the boys what church they were to go to for
Mass and Communion. In groups or, at times, processionally they
would then march off, devoutly singing sacred songs. This is how
Father Ascanio Savio witnessed it. After fulfilling their Sunday
precept the boys would return to their homes for breakfast and
lunch.
In the afternoon, as early as they could, they would stream
back from all parts of the city to their beloved meadow and begin
their games, under the supervision of their two guardian angels,
Don Bosco and Father Borel, who would be assisted by some of
the older and more responsible boys. At the proper time, Don
Bosco gave his little drummer the signal to beat a tattoo on his
drum and re-assemble the boys. He would then divide them into
various groups according to age and knowledge. Seated on the
grass, they would listen to a half-hour catechism lesson. Don
Bosco, standing on a little mound, usually taught the older boys.
After the singing of a hymn, either he or Father Borel, standing on
a chair or bench, would give them a short sermon so interesting
and instructive that they would listen very attentively. Since they
could not have Benediction of the Blessed Sacrament, the cere
mony ended with the Litany of Loreto or a hymn in honor of the
Immaculate Conception to beg Mary’s blessing also after that of
Her Divine Son. They paid no attention to the many passersby
3See footnote No. 3 on p. 198. [Editor]
9See footnote No. 2 on p. 198. [Editor]
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who would halt to stare curiously at the unusual sight. Afterwards,
they would resume their games with gusto and play until dusk.
Occasionally several of the lads would ask to go to confession
while the others were playing, and Don Bosco would always
oblige, regardless of the time or other duties. What faith shone in
these poor boys, who only a few months before had scarcely known
anything at all about God!
Once all had left, Don Bosco would go back to the Rijugio.
His heart rejoiced in the Lord, but he was sometimes so tired that
he could scarcely stand on his feet, and he had to be helped home
or even carried. This was indeed a striking sight! Was it not in
some way reminiscent of the devoted multitudes who were taught
and blessed by our Savior on the banks of rivers, on mountain
slopes, and on the shores of Tiberias?
While the oratory had its headquarters in the meadow, some
thing occurred which I think should not be passed over in silence.
One Sunday evening as the boys were having fun, racing to and
fro, playing and making a great deal of noise, a boy about fifteen
years old came close to the hedge. He seemed to want to cross this
slight barrier and join them, but not finding the courage, he stood
there and watched with a grim, unhappy expression on his face.
Don Bosco noticed him and came over to ask him a few questions.
“What’s your name? Where do you come from? W hat do you do?”
But the poor boy could not answer. Don Bosco wondered if he was
dumb, and was about to speak to him in sign language when he
decided to try another approach. Placing his hand on the boy’s
head, he asked: “What’s the matter, son? Tell me, do you feel
sick?”
Encouraged by his kindness, the boy answered simply, in a
tone that seemed to come from the hollow of an empty cave, “I’m
hungry.”
The pathetic reply won everybody’s sympathy. Someone ran for
food, and the boy was given something to eat. As soon as he had
finished, Don Bosco engaged him in conversation.
“Have you any family?”
“Yes, but my parents live far away.”
“W hat’s your job?”
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“I worked in a saddler’s shop, but, since I wasn’t very good, I
lost my job.”
“Have you looked for another one?”
“I did, all day yesterday, but I don’t know anybody here and
couldn’t find anything.”
“Where did you sleep last night?”
“On the steps of St. John’s Church.”
“Did you go to Mass this morning?”
“Yes, but I couldn’t pay much attention because I was so
hungry.”
“Where were you going when you stopped here?”
“I was tempted to steal. That’s what was on my mind the past
few hours.”
“Did you ask anybody for a little money?”
“Yes, I did; but they all yelled at me. They all said, ‘You’re
strong and healthy. Why don’t you look for a job?’ They gave me
nothing.”
“If you had stolen, you might have landed in prison. You know
that, don’t you?”
“Yes, that’s what has held me back more than once. But the
Lord took pity on me and instead of letting me go wrong, He led
me here to you.”
“What were you thinking of, when you stopped to look at us?”
“I said to myself: ‘How lucky these boys are. They’re happy and
cheerful, jumping, running about, and singing.’ I envied them. I
wanted to join them, but I didn’t dare.”
“Will you come again on Sundays and holy days?”
“I’d love to.”
“Then, by all means, come and you’ll always be welcome. For
tonight, I’ll take care of your supper and get you a place to sleep.
Tomorrow I ’ll find you work with a good man who will give you
a job, food and shelter.”
Of course, this boy continued to frequent the oratory with great
regularity until 1852, when he was drafted into the army. He was
always most grateful to Don Bosco, who, by his paternal kindness
and thoughtfulness, had saved him from the danger of going astray.
Father John Bonetti recalls also another episode when, on a
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Sunday, Don Bosco took his boys on a hike to the famous basilica
of Superga.4 We shall describe it as it was told to us by one of the
participants, and we are sure you will enjoy it.
In the morning the boys met in the meadow as usual, and went
first to La Consolata [Our Lady of Consolation] for Mass. Then,
about nine o’clock they lined up by twos, and like a regiment set
out for Superga. They took their musical instruments along with
them: an old drum, a trumpet, a violin, and a guitar which was
totally out of tune; not much, to be sure, but sufficient to make
noise, and this was all that mattered. Some boys carried baskets
of bread, others cheese, salami, dried figs, chestnuts, apples and
other groceries. They were fairly restrained while crossing the
city, but as soon as they reached the Po River, the hubbub became
louder and so did their chatter, their songs, their shouts and clamor;
it sounded as though they were on their way to storm the hill. Lead
ing them was a third year high school student at the Porta Nuova
School, named Francis Picca. He was an old timer since he had
given Don Bosco a hand with the boys first at St. Francis of Assisi
and then at the Rifugio; he still kept up this charitable work with
the permission of his teacher, Father Bertolio.
Father Borel had gone on ahead, early in the morning, to notify
those in charge of the basilica and make the necessary arrange
ments for a crowd of boys who, in all likelihood, would reach the
top of the hill as hungry as wolves. When they arrived at Sassi,
at the foot of the hill, they found a gentle horse, fully harnessed,
which the pastor of Superga, Father Joseph Anselmetti, had
thoughtfully sent for their captain, Don Bosco. There was also
this note from Father Borel: “Everything has been taken care of;
food and drink are all ready. Come up!”
Don Bosco swung himself into the saddle, and, calling the boys
around him, read the note to them. They shouted so loud with joy
and applauded so lustily, that not only the rider but the horse itself
was greatly startled. Having given vent to their feelings of joy,
they broke ranks and began the climb, surrounding their com
manding general like a guard of honor. On the way, some of them
*This basilica, Juvara’s masterpiece, rises on a hill called Superga about three
miles east of Turin. From the summit of the hill, 2,205 feet above sea level, in
fine weather one can look down on Turin or at the wide semi-circle o f the snow-
crested Alps that rise like a wall at a radius o f thirty miles or more. [Editor]
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took hold of the horse’s bridle, others its ears, a few its tail. The
horse was patted and pushed, but the good-natured quadruped en
dured everything with a patience that would have put to shame
even the most long-suffering donkey.
Finally, amid roars of laughter, jokes, snatches of songs and
plenty of talk, they reached the top of the hill. As they were soaked
with perspiration, Don Bosco made them all assemble in the yard
of the building adjacent to the basilica, lest they catch cold by
being exposed to the wind on the summit. After they rested a little,
he had them all sit at table, as their meal was ready. Father William
Audisio, then president of the Ecclesiastical Academy,5 saw to it
that they had an excellent soup and main course while the pastor
supplied the beverages and dessert. This was their way of express
ing their esteem for Don Bosco and the good work he was doing.
After grace, the boys thanked their kind benefactors, and the
musicians blasted away on their instruments to the cry of “Long
live the president, long live the pastor!” These good-hearted priests
appreciated, of course, the boys’ expressions of gratitude, but could
not help being amused by the strange music which sounded like
the squeeky tunes to which monkeys danced in Piazza Castello
in Turin. But everything went off very well and the boys were
happy as kings when at last they got up from table.
Later, Don Bosco told them the history of this basilica dedicated
to the Mother of God. He pointed to the plains below which in
1706 had been overrun by strong, daring French forces besieging
Turin. He described how Duke Victor Amadeus and Prince Eugene
of Savoy had climbed the same hill they were on, and vowed to
Our Lady that they would build Her a magnificent church if She
would grant them victory. He showed them the Citadel which had
been saved by the heroism of Pietro Micca,6 and described the
glorious battle that took place, the liberation of Turin, the great
parade, the general rejoicing and the manifest protection of the
Blessed Mother over the people of Turin. He also told them about
the tombs of the royal family in the crypt and about the academy
which Charles Albert had founded, thus giving them some high-
s See Vol. I, P- 212. [Editor]
8Pietro Micca (1677-1706), a soldier in the Engineer Corps, saved the Citadel
by sacrificing his own life in blowing up the tunnel which the French had already
penetrated in their attempt to storm the Citadel. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
lights of their own national history. They then visited the basilica,
the royal tombs, the hall containing the portraits of all the popes,
the library, and finally they even climbed the magnificent cupola
from which they could admire a vast area of Piedmont. They
stared with wonder at the majestic crown of the Alps, whose snowy
peaks seemed to touch the sky.
About three o’clock they gathered in the basilica, along with
many people who lived along the hillside and had been summoned
by the church bells. After they had sung Vespers, Don Bosco
mounted the pulpit and gave a short sermon. Some still remember
that he spoke of Mary’s powerful intercession with Her Divine Son,
and of what one must do to obtain Her help in prayer. “If it is
possible,” he said, “first pay a visit to the Blessed Sacrament and
say a prayer. Then call on Mary to ask for what you think is useful
or necessary for you. You may be sure that this powerful, com
passionate Mother will obtain for you either the grace you ask or
another one equally good, or better.”
After the sermon, the choirboys went up into the choir loft and,
to Don Bosco’s organ accompaniment, sang the Tantum Ergo at
Benediction. It was not customary in those days for young boys to
sing in church. Therefore, that day, the members of the academy
and the people, hearing for the first time those silver tones, were
quite overcome with amazement. Many wept from emotion, for it
sounded as if a choir of angels had descended from heaven to
praise God.
After Benediction, several balloons were let loose in the air.
Their rapid ascent seemed to invite the watchers to lift their
thoughts and hearts to God. Around six o’clock, following a drum
roll and a trumpet blast, the boys grouped together and, after again
thanking those who had so generously offered them hospitality that
day, they began the descent to the city, alternately singing, shout
ing, or reciting the rosary and their night prayers along the way.
When they were back in the city, the boys broke ranks, one by one,
as they neared their respective homes and said good night to Don
Bosco before rejoining their families to tell them about the events
of the day and their impressions. When Don Bosco reached the
Rifugio there were still with him eight or ten of the stronger boys
who were carrying games and empty baskets.
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The hike to Superga was repeated many times. Many still re
member the hike of about eighty boys in July, 1851. From the
Convitto Father Cafasso had sent supplies for breakfast, while
Father Paolino Nicola Truffat, a Savoyard and Father Audisio’s
successor as president of the academy, provided a sumptuous din
ner. The good priest always gave Don Bosco and his boys a very
hearty welcome on their annual hike, and provided their meals at
his own expense until 1858.
His successor, who filled this important post under the title of
“prefect,” was equally generous. He was succeeded by Father
Stellardi.
Don Bosco, who did not know the new president very well,
prudently tried to reconnoiter the situation before undertaking the
annual hike, and sent a smart seminarian to ask for the loan of a
few cooking pots to prepare soup. The president readily agreed,
and offered to furnish the main dish himself. By 1859, the whole
Oratory of St. Francis de Sales took part in the hike, students and
artisans alike, led by their band. Father Stellardi always provided
something extra for the boys’ dinner besides lending kitchen uten
sils, china and silverware.
In 1864 this joyful traditional hike of the oratory’s heroic be
ginnings was discontinued. The various halls of the building ad
joining the basilica had been restored to their former splendor, and
admission was only by conducted tour. This put it beyond the
means of the oratory boys.
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C H A P T E R 41
Memorable Outings
T H E 1846 hike to Superga was the first of a long series
of similar excursions to various other places in the years that fol
lowed. Don Bosco generally announced them in advance and of
fered them as a type of reward for coming to the oratory regularly,
learning the catechism well, behaving oneself at work, and not
being averse to approaching the sacraments from time to time. As
a good father he did his best to draw his sons to what was good,
and to show them that serving God and having wholesome fun
went hand in hand, as the royal prophet said: “Serve the Lord
with gladness.” (Ps. 99,1) This maxim he practiced throughout
his life and constantly inculcated in his pupils. A clear, pure con
science is the source of the peace one enjoys in serving the Lord!
“Those who love your law have great peace.” (Ps. 118,165)
A former pupil named Paul C . . . described in a long letter
his first visit to the Filippi meadow, the fun of those gatherings, the
Sunday hikes and Don Bosco’s friendliness. After telling of his
parents* decision to send him to Turin to earn his living as a brick
layer’s apprentice, he continued:I
I hoisted my pail to my shoulder and left my village to go to Turin.
I felt like a young colt breaking loose with no other desire but to run
around and frolic. The moral dangers of big cities are grave for all, but
a thousand times more so for an inexperienced boy. My father had asked
a friend of his, a very good and devout man, to look after me, so I went
straight to him for guidance and advice. He found me a job that gave
me food and board on the premises. This took care of weekdays, but
how was I to spend my Sundays? At times he took me to Mass, sermons
or other church services, but after that I was left to myself. Some friends
would invite me to games or to play cards with them in a wineshop or
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cafe, where a boy like myself, barely fifteen, would certainly have gone
wrong.
One Sunday my father’s friend said to me: “Paolino, have you ever
heard about an oratory, where crowds of boys go on weekends to have
fun?”
“What do they do there?”
“First they go to church. Then they spend the rest of the time in all
kinds of games, in singing and playing musical instruments.”
“Why didn’t you tell me before?” I interrupted, full of curiosity.
“Where is it?”
“I’ll take you there myself next Sunday, and I’ll ask the one in charge
to take you in.”
I couldn’t wait for the days to go by. While working, eating or even
sleeping, I seemed to hear music and see boys jumping and playing all
kinds of games. At last Sunday came, but because of some family busi
ness, my father’s friend was unable to take me there. Eager to go, I
asked him impatiently for directions and then ran off. It was about 8
o’clock in the morning when I found the longed for oratory of my
dreams. I saw a meadow closed in by a boxwood hedge and a large
crowd of boys playing games, but in a quiet sort of way. A number of
them were kneeling over to one side near a priest, who was sitting on a
little mound and hearing confessions.
I was bewildered, fascinated by what I saw! It was as if I had stepped
into a whole new world of unknown wonders. One of the boys, seeing
that I was new, came over and asked me nicely:
“Want to play piastrelle?” 1 This was my favorite game so I accepted
eagerly at once. We had finished only one game when everybody sud
denly quieted down at the sound of a trumpet. Leaving whatever they
were doing, they all crowded around the priest whom I later came to
know as Don Bosco.
“Dear boys,” he said in a loud voice, “it’s time for Mass. This morn
ing we’re going to the Monte dei Cappuccini. After Mass we’ll have
breakfast. Those who haven’t had time for confession can go some
other Sunday. As you know, confessions are heard every Sunday.”
When he had finished speaking, the trumpet sounded another blast
and everyone started walking in an orderly manner. One of the older
boys began the rosary and all joined in. We walked for nearly two miles.
I didn’t dare to join the boys, but out of curiosity I followed them at
a short distance and responded to the prayers with the others. As we
began to climb the slope leading to the monastery, we recited the litany
1See footnote No. 3 on p. 198. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
of Our Lady. I thoroughly enjoyed the climb; the trees, the dirt road,
and the clumps of woods covering the hillside echoed to our singing and
made the walk very enchanting.
During Mass, a number of boys received Communion. After a brief
sermon and thanksgiving, we all went into the courtyard of the mon
astery for breakfast, but since I felt I had no right to eat with them, I
held back, waiting to join them on the way home. But Don Bosco came
up to me and asked, “What’s your name?”
“Paolino.”
“Have you had breakfast?”
“No, Father.”
“Why not?”
“Because I did not go to confession or Communion.”
“You don’t have to do that in order to have breakfast.”
“What’s required, then?”
“Nothing but a good appetite.” So saying he led me over to the
basket and gave me plenty of bread and fruit.
After we got down from the hill, I went home for lunch, and in the
afternoon Xreturned to the meadow and plunged into the games until
dusk. For years afterward I never failed to go to the oratory and keep
in touch with Don Bosco, who did so much for my soul and brought
so many other boys back to the right path. But what he had to put up
with! How patient he was, and how hard he tried to bring back to God
some boys who were so proud, ill-natured, rude and sometimes even
malicious! Whenever he managed to bring about some improvement, he
was so genuinely happy that he counted all his pains as nothing and was
strengthened to undertake even more severe sacrifices.
I attended the oratory every Sunday and holy day and went on all
the outings; they always excited the boys to heights of enthusiasm.
Something usually happened on these outings. Most often it was some
thing pleasant which provided grist for endless discussions, and that was
what Don Bosco wanted in order to keep our mind constantly occupied
with wholesome thoughts. Even a whole book would not be enough to
describe this early period of the oratory’s history. It would be impossible
for me to write about all that I saw with my own eyes, but I cannot
leave out one very remarkable experience.
One day Don Bosco was going with some twenty choirboys to Sassi
for a religious celebration. When we came to the Po River, we had to
turn right along its bank to get to the bridge. Here we were quickly
surrounded by a crowd of young boatmen who ferried people across.
They barred his way and deafened him with their insistent demands. To
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Memorable Outings
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rid himself of such embarrassing requests, Don Bosco motioned to a
powerfully built, middle-aged boatman nearby to get his boat ready; it
was large enough to carry us all. The boatman shoved the bothersome
young men aside and escorted Don Bosco and us down to the pier. As
soon as the young boatmen realized that they had lost a prospective
customer, they broke into a wild roar, shouting all kinds of insults at
Don Bosco. Some of them even got into the boat with us and kept star
ing at us scornfully. Not in the least upset, the boatman grabbed them,
one by one, by their shirts or the skin of their backs, and threw them
out bodily upon the shore. They scrambled up the slope to join their
companions, and, as the boat began to move away, they picked up
stones, piled there for a roadway, and began hurling them at us. Some
of the younger lads crouched in terror close to Don Bosco, and others
started to cry. We were really in a very dangerous situation. Stones
rained down on us from all sides; some splashed into the water and
others hit the sides of the boat. Don Bosco, meanwhile, kept reassuring
us. “Just keep still,” he told us calmly. “You won’t be hit.” And nobody
was, to our great amazement. Soon we were beyond range. Those on the
shore then began to shout cat-calls and threats, “We’ll get you tonight!
We’ll take care of you then!”
The boat landed at the Madonna del Pilone and from there we went
on to Sassi. The silvery voices of the choirboys flooded the neighbor
hood with joy. In the evening we returned on foot and crossed the
bridge. We were walking close together, and on the other side of the
bridge just as they had threatened to do, were ten or twelve young boat
men glaring at us ready to pick a fight. They were sneering and mur
muring, but not a word of what they were saying could be heard. Don
Bosco watched every movement they made, but nothing unpleasant
happened. Some unknown force seemed to hold them back and keep
them from trying violence.
Thus far the boy’s letter. Meanwhile, through such exercises of
piety and wholesome fun, the oratory boys were made to realize
how much Don Bosco really loved them. They tried to repay his
fatherly solicitude and genuine interest as best they could, above
all by promptly obeying him. A word, a nod, at times a mere
glance from him were enough to calm them down, stop an argu
ment, prevent some disorder, or obtain perfect silence from 400
lively youngsters.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Once, while they were wholly taken up with running, playing
and raising their usual tremendous racket, Don Bosco had to make
an announcement. He signaled with his hand and in an instant all
the noise and playing ceased, and all gathered around him to hear
his orders. A carabiniere who had been watching for some time
could not help exclaiming: “If this priest were a general, he could
lead his army to victory against any enemy!”
In Turin people talked a lot about Don Bosco. When he walked
through the streets with his boys, they came out of their yards or
onto their balconies, gazed out windows, or came to the door to
enjoy the sight. Some said he was a great saint, others that he was
a madman. Sometimes, returning from their outings, the boys
would stop and hoist him up to their shoulders while he struggled
and protested. But, willy-nilly, he had to let them carry him in
triumph as the ancient Romans had carried the emperors on their
shields.
Regarding these outings, we have to add that although no con
straint was used to keep discipline, there was never the least dis
order. There were no fights, no complaints, no attempts at stealing
fruit or anything else, irrespective of the number of boys, who
sometimes were 600 or 700. Not all were very young; some were
husky, bold young men, danger-prone and knife-wielding.
This perfect discipline should cause no wonder. These boys
loved Don Bosco with the love of those who know they are loved
in return. Whenever he made his way through the streets on week
days, boys could be seen darting out of their shops along the way
to greet him. It would have been risky for anyone to fail to show
the proper respect for their padre; and woe to anybody who should
dare speak slightingly of him. When any of them was tempted to
do anything wrong, the thought of how displeased Don Bosco
would be was enough to make him resist the temptation. Incredible
as it may sound, it is, nevertheless, true. His wishes were orders for
them. I might add that their devotion to Don Bosco went even
beyond reason.
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CHAPTER 42
Don Bosco s Bible History
Vj L |E are utterly amazed to realize how many different
tasks Don Bosco could take up at one and the same time, even in
those years. It was a pace he maintained with surprising ease and
without let-up to the very end of his life. The worries arising from
the oratory had not prevented him from compiling the Storia
Ecclesiastica and other books, and this same year he completed
work on a fine bible history. Because of his diligence in writing,
the words of O ur Lord may fittingly be applied to him: “Every
scribe instructed in the kingdom of heaven is like a householder
who brings forth from his storeroom things new and old.” (Matt.
13,52) Nevertheless, as he himself said several times and we have
remarked above, he was quite hesitant about publishing his writings.
He overcame this reluctance because of his love for his boys. Hu
mility was the constant guide of all he did. When going to the
Convitto Ecclesiastico to study or write, he used to hand written
sheets of his Storia Sacra to the porter to read; on his return he
would ask whether he had understood what it was all about. If not,
Don Bosco would rewrite those pages to make them even simpler
and easier to understand.
This work, some 200 pages, published by Speirani and Ferrero,
presented the most important events of the Bible in correct, simple,
clear language which made it easy for youngsters to grasp its mean
ing and remember what they had read. These features are char
acteristic of all his other works. The first edition ended with an
account of the ascension of Jesus into heaven. Summing up its
contents, Don Bosco made three points:
1. The Messiah had certainly come, because all the prophecies
were fulfilled in Jesus Christ.
2. The Messiah had founded a Church, the sole hope of salva-
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
tion for all men, infallible in its teachings and in its interpretation
of the Bible, indefectible to the end of time because of the un
failing assistance of its Founder.
3. This Church is the Roman Catholic Church, which alone
through the centuries has preserved the truths taught and con
firmed by Jesus Christ and has never broken the lawful succession
of His vicars from St. Peter to the present Supreme Pontiff— all of
them endowed with the plenitude of power, independent of all
human authority.
At the same time the book aimed at refuting the allegations of
Protestants, but without the publicity and clamor of controversy.
It was intended also to protect his boys against dangerous errors,
current at that time. Protestants accused Catholics of not knowing
the Bible, and attacked Catholic beliefs with the assertion that
many of them had no foundation in Scripture. For this reason Don
Bosco, in narrating events of the Old and New Testaments, stressed
their relevance to external worship, the doctrine of purgatory, the
necessity of good works for salvation, the veneration of relics, the
intercession of the saints, devotion to the Blessed Virgin Mary,
confession, the real presence of our Lord in the Blessed Sacrament,
the primacy of the pope, and similar topics. Almost all the bible
histories then in use in Piedmont failed to emphasize these points.
But even more beneficial was the pedagogic method Don Bosco
employed. Every important biblical event served as the basis for
an instructive maxim expressed in terms which young minds could
understand. This too, was the method he followed in his talks, A
few examples will suffice. After describing the sacrifice of Abraham,
he commented: “The Lord always blesses those who are obedient
to His commands.” On the massacre of Sichem: “This teaches us
that public entertainment can be dangerous, especially for the
young.” On the exalted position which Joseph held after his re
lease from prison: “The Lord turns everything to the advantage
of those who love Him.” With reference to the blasphemer and
profaner of holy days whom Moses had stoned: “A terrifying ex
ample to those who dare to blaspheme the holy name of the Lord
or profane the days consecrated to Him. Such punishments and
worse are to be feared both in this life and in the next.” On the
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Don Bosco’s Bible History
309
death of Heli: “The Lord sometimes punishes negligent parents
even in this life, and shortens the days of disobedient children.”
Praising the friendship of David and Jonathan: “This is an example
well worthy of imitation, especially by young people who should
choose as friends only those who show a love of virtue.” Of Solo
mon he wrote: “We ought to prefer the poverty of Job to the
throne of Solomon, for in Job we admire a man whose virtue is
the laurel of the saints; but in Solomon we lament the fall of a
man who, for all his sublime wisdom, could not save himself from
the poison of wealth.” Referring to the division of Israel and Juda,
he said: “Never seek advice from the proud, or the inexperienced.”
Reflecting on the miracle of a crow bringing bread to Elias: “See
how God cares for His own; let us serve Him, the Lord, and He
will see to all our needs.” Telling how the boys who mocked
Eliseus were tom to pieces by bears: “This is a frightening example
to all who scoff at older people or at God’s ministers.” The defeat
of Josaphat, who had taken the godless Achab as his ally, gave
him an opportunity to say: “Associating with bad companions can
involve one in great dangers.” The death of Holofernes inspired
him to write this great truth: “All armies are useless unless assisted
by God.” He praised the model behavior of Daniel and his three
companions at the Babylonian court: “Temperance is blessed by
the Lord, and is good for both our minds and our bodies.” The
book also includes some valuable comments on prayer, confidence
in God’s mercy and goodness, prophecies regarding the future
Messiah and the Blessed Sacrament.
From the New Testament I will quote only a single example; it
concerns the man who was paralyzed. “In all miracles of healing
performed by our Divine Savior, we must admire the remarkable
goodness which caused Him to heal first the sickness of the soul
and then that of the body. He thus teaches us the great lesson that
we must first purify our consciences before turning to God for help
in our earthly needs.” That is why, when people came to him for
help in obtaining graces from Our Lady, Don Bosco always sug
gested that they first receive the sacraments.
The preface shows us how assiduously and diligently Don Bosco
applied himself to sacred science. Indirectly, too, we are led to
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
surmise how frequently he taught religion to the oratory boys and
those in the city elementary and high schools. This preface docu
ments his priestly zeal. He expresses himself as follows:
It may seem superfluous to put out a new textbook on bible history,
since so many already exist to satisfy every class of persons. I, too,
thought this to be the case, until I began to examine books that are
currently in wide use by young people, and discovered that many were
either too lengthy or too concise, and that, often enough, because of
their involved concepts and the language used to express them, they
lacked the simplicity and appeal of the Sacred Scriptures. Others almost
entirely omit the chronology so that an inexperienced reader can hardly
place the event he is reading, or even know whether it be closer to the
creation of the world or to the coming of the Messiah. Finally, in almost
all the textbooks, I have come across some expressions which, in my
opinion, may arouse immodest thoughts in the impressionable and
tender minds of youngsters.
For these reasons I decided to compile a bible history which would
relate the more important events of Holy Scripture in language that any
boy could read without risking undesirable thoughts. To achieve this
end, I narrated the principal stories of the Bible one by one, to groups
of boys of varying intellectual ability, observing attentively the impres
sion made on them then and there and the effects that followed. Thus
I came to discard some stories, barely mention others, and enrich not
a few with greater detail. Also, I consulted many other bible histories
and drew from each what best served my purpose.
I have followed Calmet’s1 chronology except for a few minor correc
tions which modem critics consider necessary. On every page I have
always tried to enlighten the mind while ennobling the heart, and make
the study of the Bible as popular as possible.
The Holy Scriptures were meant, in God’s design, to keep alive in
the hearts of men their faith in the Messiah promised by God after
Adam’s fall. The entire Old Testament, in particular, may be considered
a continual preparation for this important event. For these reasons, I
have purposely stressed the promises and prophecies which refer to the
coming Redeemer.
Following the advice of wise masters to explain the Bible by illustra
tions, I have included a few engravings of the major events. Since chil-
1Dom Augustin Calmet (1672-1757) was a celebrated French exegetist. [Editor]
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311
dren are often puzzled by proper names of cities and countries men
tioned in the Scriptures but not found on modern maps, I have added
a small glossary listing the ancient names and briefly explaining their
modern equivalents.
This Bible History is divided into eras, and these into chapters, which
are further subdivided into paragraphs, each dealing with one clear sub
ject. Experience has taught me that this is the simplest way to proceed,
if a boy’s mind is to assimilate and retain what he reads.
The study of the Bible is its own reward, and so needs no recom
mendation. The Bible is the most ancient history we have; it is the most
reliable, because God Himself is its author; it is the most valuable be
cause it shows the Divine Will being manifested to man; it is the most
useful because it reveals and proves the truths of our holy Faith. No
other study, therefore, is more important than this one, nor should any
one who truly loves his Faith prefer any other subject to this. If my
efforts, such as they are, result in any benefit to the reader, let the glory
be given to God, for whose honor alone I have undertaken this task.
Since the work was intended as a textbook, the preface to the
first edition contained two quotations (omitted in the third edition)
which reveal Don Bosco’s prudent foresight. Where he says that he
“always tried to enlighten the mind while ennobling the heart,” he
adds a footnote: “See Feccia, UEducatore Primario, prog.” ; and
where he says that he “included a few engravings,” another foot
note reads: “See F. Aporti, V Educalore Primario, Vol. I, p. 406.”
In the eyes of certain teachers, this served as a recommendation
for his book. Well-deserved praise is always welcome, and Father
[Ferrante] Aporti was appreciative of the tribute.2 As he was accus
tomed to do in such circumstances, Don Bosco sent him a compli
mentary copy, with a brief letter of praise interspersed with spiritual
thoughts. The praise was not undeserved, for Aporti’s writings and
activities greatly benefited the cause of popular education.
Don Bosco understood the inner feelings of misguided priests
and others who stray from the right path and form
groups of their own. Selfishness, greed, jealousy, suspicion and
sometimes subjugation to tyrannical power are their common lot.
Notwithstanding the acclaim and honors heaped upon him, Father
8See footnote on p. 148. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Aporti often experienced this bitter truth, especially after he voted
in the Senate against the Des Ambrois Amendment, which totally
handed over not only monastic property, but the religious them
selves into the hands of the government. Despite Aporti’s many
services to the cause of a united Italy, the liberal newspapers
treated him with bitterness, trampled on him, and dragged him
through the mire. One of them even threatened him with “two
fingers around his windpipe.”
In the presence of upright people, those who have gone astray
disguise their degradation and remorse by a veneer of lofty pride.
They think themselves despised by such people, suspect them of
unfavorable judgments, and regard them as their enemies. They
crave affection, but find none. Hence, many of them deeply prize
anyone who shows them friendship. Don Bosco was such a friend
to Father Aporti, who realized that Don Bosco was loyal to the
truth and sincere in his words of approval. Don Bosco’s frank, open
countenance, his respectful manner and friendly words never gave
Father Aporti reason to doubt his intentions, and he was always
glad to meet him. He repaid Don Bosco by his staunch support
and his warm praise of the schools at the Oratory of St. Francis de
Sales whose Catholic and pro-papal spirit he fully recognized. If
Don Bosco was able to conduct classes undisturbed and unham
pered by red tape, interference, and government inspections from
1847 to 1860, it was due to the favorable public opinion prevailing
among those in power. Father Aporti certainly had a hand in all
this.
The Storia Sacra, properly approved by the archdiocesan censor,
was published in dialogue form in 1847, and immediately adopted
by many public and private schools, for which it was intended.
O ur comments are based on the first reprints of the work, par
ticularly the edition of 1853, where the pedagogical method is
better presented and where the ancient geographical names are
accompanied by their modern equivalents. This book, suitable for
the general public and with minor revisions, has already gone
through twenty-four printings with about 60,000 copies sold to
date.
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CHAPTER 43
Alarm at City Hall
J L / o n BOSCO was grateful to God for the good his
books were doing and for the happy and loyal attendance of the
boys at the oratory, despite its many trials. Nevertheless, his smile
concealed an additional sorrow, affecting him since the beginning
of March. Thoughtless people, seeing him roam about with a crowd
of boys, began to criticize him severely, charging that he was mak
ing them irresponsible, disobedient to their parents, and undisci
plined. They never bothered, of course, to find out whether their
parents lived in Turin, and if they did, whether they cared for them.
People also noticed how readily the boys obeyed his orders, and,
since there was already enough talk of riots and insurrections in
various parts of Italy, the affection and obedience of the boys pro
vided new impetus for the absurd rumor that Don Bosco might
become dangerous and capable of inciting a revolt in town. This
rumor was strengthened by the fact that a number of the boys who
now went to church and were beyond reproach, had formerly been
real juvenile delinquents. To this wild talk of rebellion, evil tongues
had added even more damaging accusations. These caught the
attention of the local authorities, particularly of Marquis Cavour,
father of the well known Gustave and Camillo. He was then vicar
of Turin, the highest ranking authority in the city. Some time be
fore he had happened to see Don Bosco in the Citadel meadows,
seated on the grass with a group of boys whom he was trying to
teach some religion. Cavour had then asked, “Who’s that priest
with all those boys?”
“Don Bosco,” he was told.
“Don Bosco! Well, he’s either a lunatic,” the marquis remarked,
“or a candidate for the Senate.” The “Senate” was the common
name, still in use today, for one of the city jails.
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With such distorted conceptions, it is not surprising that Marquis
Cavour adopted the stand he did, as we shall now narrate.
Don Bosco was summoned to City Hall. After a long talk on
the gossip concerning the oratory and its director, the marquis
concluded, “I am told that these meetings of your boys are a danger
to public order and peace, so I can no longer permit them. Take
my advice, Don Bosco. Leave those rascals alone. They will only
cause you sorrow and give trouble to the city authorities.”
Don Bosco replied, “My sole purpose, Marquis, is to improve
the lot of these poor youngsters, I ask for no money. All I want
is a place for getting them together, with a shelter against the bad
weather, so as to keep them off the streets and busy with games.
Meanwhile, I teach them religion and proper behavior, and by
this means I hope to cut down on the number of juvenile delin
quents and prisoners.”
“You are quite mistaken, my good Father,” the marquis in
sisted. “You are only wasting your time. I can’t give you any piece
of land, because wherever you go we get complaints. And where
would you get funds to pay your rent and meet expenses in caring
for these vagabonds? I can’t allow any further meetings, as I’ve told
you.”
“The results I have obtained so far assure me that my efforts
are not in vain. I have already been able to gather many boys who
were completely abandoned to their own devices, and rescue them
from the dangers of irreligion and immorality. I ’ve helped many to
learn a skill or a trade under some good craftsman, not only to
their own advantage, but also to the benefit of their families and
society in general. For many the jail has ceased to be their only
home. So far I have not failed to obtain material help. Such things
are in the hands of God, who is wont to accomplish much with
little, and even create the whole out of nothing. He sometimes
avails Himself of worthless instruments to carry out His divine
plans.”
“Please, now, Don Bosco, obey me at once and promise to dis
band this group.”
“Please do me this favor, Marquis, not for myself but for the
sake of so many poor boys who, without the oratory, would prob
ably come to a bad end.”
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“That is enough. The matter is closed. Do you know whom
you’re talking to? I’m the vicar of this city and you must acknowl
edge my authority.”
“I know who you are and I do respect your authority.”
“Do you know how much power I have? At this moment I can
call the police and have them take you where you would not like to
go.”
“Well, I’m not really afraid of you,” Don Bosco replied in that
humorous, good-natured way of his.
“Why not?”
“Because that’s the way to treat a criminal, and you could never
commit such an injustice, Marquis. Only a villain would treat a
poor innocent priest as though he were a criminal. That is why I’m
not afraid of you.”
This dignified resistance of Don Bosco did not please the mar
quis, who curtly answered, “Please be quiet. I will not argue with
you. Your oratory is a cause of disorder. I will and must prevent
this. Don’t you know that it is forbidden to hold meetings without
proper authorization?”
“My meetings,” replied Don Bosco, by no means dismayed,
“have no political significance but only a religious one. I am only
teaching poor boys their catechism with the approval and permis
sion of the archbishop.”
“Does the archbishop know about all this?”
“Certainly, because I never do anything without his permission.”
“And would you offer any resistance if the archbishop were to
tell you to give up this ridiculous project?”
“None at all, I began this work and have continued it with the
approval of my ecclesiastical superior, and I would give it up at
one word from him.”
“Very well, you may go now. I’ll speak to the archbishop about
it. I hope you won’t offer any resistance to his orders, or I shall
be obliged to take severe measures against you.” So saying, he
dismissed him.
As he left City Hall, Don Bosco felt sure that, with this trouble
over, his work with the boys would go on undisturbed for a little
while at least; but what a shock awaited him! When he returned
home he found a note from the Filippi brothers informing him
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that they were terminating the lease on the meadow, which he had
leased for the whole year. “Your boys,” they wrote, “are continually
trampling down our meadow; even the grass roots will be killed.
We are willing to waive the rent you already owe us, on condition
that you evacuate the meadow within fifteen days, as we are unable
to grant you further extension.” There was nothing to do but accept
the inevitable and go elsewhere. It all seemed like a well-prepared
plot, but these were only trials which the Lord was sending Don
Bosco to emphasize more strongly the importance of the work
which He had entrusted to him.
That same day, Don Bosco went to the archbishop to tell him
of his interview with Marquis Cavour. The good prelate urged him
to be patient and not to be discouraged. He also went to see Count
Collegno to recommend his boys to him, and he received encourage
ment and promises of help. In the meantime, the marquis had heard
from Archbishop Fransoni himself that truly it was with his consent
that Don Bosco had begun and assumed the direction of the festive
oratory. He also understood that there was no chance that the
archbishop would call a halt to such work. Although determined
to close the oratory, the marquis courteously informed the arch
bishop that he would give the matter closer attention and would
authorize Don Bosco to continue, but only under conditions which
would safeguard public order.
As soon as he was informed of this, Don Bosco wrote a letter
to the marquis. Fifteen days later he received the following reply:
Vicariate and General Superintendence of Political Affairs and Police.
No. 671.
Turin, March 28,1846
Very Reverend Father:
With reference to the matter about which you wrote me on the 13th
of this month, I have already spoken with their Excellencies Arch
bishop Fransoni and Count Collegno, and as far as it lies in my power,
I am quite willing to support this undertaking. Since you state that you
would like to discuss the matter with me in person, you may call on me
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at my office, if it is convenient for you, at 2:00 p.m. on Monday, the
thirtieth of this month.
In the meantime, I remain,
Yours devotedly,
Benso di Cavour
Don Bosco went, but before allowing the oratory to continue,
the marquis tried to impose certain conditions which Don Bosco
found unacceptable. He wanted to limit the number of boys who
could attend, prohibit outings and walks in a compact group
through the city, and eliminate the older boys as being the most
dangerous. To Don Bosco’s humble and calm objections, he re
torted, “What do these rascals matter to you? Let them alone.
Don’t create headaches for yourself.”
Don Bosco left without being able to dispel the threatening
storm, though he had measured every word in order not to irritate
the marquis any further. The obstinate opposition of the vicar was
in part due to his political acumen, for he saw in the oratory an
undertaking which, humble in its beginnings, would soon become
gigantic because of the man who directed it and the means he
employed; and he feared that one day it might be used for unlawful
ends. Had he not been convinced of this, he would never have
troubled himself either about Don Bosco or the oratory.
Since the beginning of March, the police had been given orders
to keep a watch on him. Carabinieri1 and policemen could be seen
patrolling the edge of the meadow as early as six o’clock on Sunday
mornings, when the first boys began to arrive and they stayed on
till 8:30 while Don Bosco was hearing confessions. They trailed
him when he led the boys to Mass or took them on an outing.
Don Bosco was greatly amused to find himself escorted like a
sovereign by this honor guard, and he used to say that because of
this and a few other incidents the gatherings in the meadow were
the most adventurous period in the history of the oratory.
Difficulties never deterred Don Bosco from his resolve: this was
a lifetime trait of his. Once he had reached a decision, after long
1The carabinieri are the Italian national police. [Editor]
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reflection and consultation with his superiors and other prudent
people, he never withdrew until he had completed his task. But he
started nothing from purely human motives. While asleep he was
favored with visions that offered enlightenment. These he narrated
to Father [Michael] Rua and others in the first years of his work.
Sometimes he would find himself gazing upon some buildings
and a church, the whole complex identical to the present Oratory
of St. Francis de Sales.2 On the facade of the church there was the
legend: Haec est domus mea: inde gloria mea [This is my house:
hence my glory will come forth]. Boys, seminarians, and priests
were coming and going through its portals. This vision sometimes
gave way to another: in the same place there would appear the
little Pinardi house, and around it porticoes adjoining a church,
and a large number of boys, clerics and priests. “But this can’t be,”
Don Bosco told himself; “that is too good to be true. Is this a
diabolical illusion?” Then he distinctly heard a voice saying to him,
“Do you not know that the Lord can enrich His people with the
spoils of the Egyptians?” [Cf. 1 Mach. 1, 20],
A t other times he seemed to be in Via Cottolengo. On his right,
there stood the Pinardi house in the midst of a vegetable garden,
surrounded by fields; on his left, almost opposite the Pinardi house,
was the M oretta house with the adjacent playgrounds and fields,
where the Daughters of Mary Help of Christians were later to
establish themselves. Two pillars rose at the main gate of the future
Oratory of St. Francis de Sales, and over them Don Bosco could
read the following inscription: Hinc inde gloria mea [From here
and from there my glory will come forth]. This was evidently the
first intimation of a sister congregation which was to flourish beside
the Salesians. If he saw the latter, is it not likely that he also saw
the Sisters? Be that as it may, he was sparing with words in these
matters, so he said nothing at that time.
Meanwhile, the first dream3 he had had at the Convitto was
about to be verified. Don Bosco was to make three stops before
finding a permanent residence. The first had been at the Rifugio
and the second at the Molini Dora. The M oretta house with its
meadow was to be the third. May God be blessed!
8The motherhouse o f the Salesian Society. [Editor]
8See p. 190f. [Editor]
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CHAPTER 44
Disturbing Rumors
7—IlS word got around that Don Bosco’s work was being
opposed on all sides, some of his friends, rather than encourage him
to continue, tried to persuade him to give up the project. When
they saw how he fretted about the oratory, and could not bear to
be away from his boys; how he visited them at work several times
a week, devoted his time to them on weekends with a more than
fatherly solicitude, and recruited new boys from the streets; how
he continued to appear with them in the city squares and to speak
to everyone about them, then his friends seriously began to wonder
whether he was affected by some mania or other.
Several who had attended the seminary and the Convitto with
him attempted to persuade him, at least, to change the methods of
his apostolate. “You are compromising the good name of the priest
hood,” they told him.
“How?” Don Bosco asked.
“With your embarrassing ways; you lower yourself in playing
with these urchins and letting them traipse after you so boisterously.
Turin has never before seen anything like this; this runs utterly
contrary to the set ways of the serious-minded and reserved clergy
that we have always had here.”
When, wasting no words, Don Bosco quickly let them know that
he was not impressed by the logic of their admonitions, they began
to say to one another: “His mind is gone! You can’t reason with
him any more!”
One day even Father Borel, who fully shared Don Bosco’s ideals,
ended up by telling him in the presence of Father Sebastian
Pacchiotti: “Dear Don Bosco, lest we risk losing all, let us be
content with saving at least part of our project. Let us wait for a
more favorable time. For the present, let us dismiss the oratory
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boys we now have and keep only some twenty of the younger ones.
While we continue to look after these few privately, God will find
some way for us to do more and will provide us with suitable
premises and other means.”
Confident of his own course, Don Bosco firmly replied: “No, no!
In His mercy the Lord has begun this work and He must complete
it. You know how hard it has been for us, Father, to get many of
these boys to give up their evil ways, and how well they have be
haved since. I don’t see how we can abandon them now to them
selves, and expose them to the dangers of the world, to their great
spiritual harm.”
“But where can we gather them?”
“In the oratory.”
“But where is this oratory?”
“For me this is no problem! I see a church, a building, and a
playground. It is real and I can see it.”
“Where are all these things?” the good priest asked.
“I can’t tell you exactly now,” Don Bosco admitted, “but they
certainly do exist. I can see them and they will be ours.”
On hearing these words Father Borel was deeply distressed, as he
told some older Salesians several years later. It seemed to him that
what Don Bosco had said made it fairly certain that he was mentally
ill. “Poor Don Bosco!” he sighed. “Truly his mind is gone.” Then,
unable to keep back the wave of sorrow that surged in his heart,
he came up to him, gave him a parting kiss and walked away with
deep-felt tears. Father Pacchiotti, too, looked at him with pity,
muttered, “Poor Don Bosco!” and went away sadly.
Several venerable priests, leading members of the diocesan clergy,
also came to see him. Don Bosco received them with great respect.
They started by telling him that he could do a great deal of good
for souls by exercising some other type of apostolate, for example,
by giving missions to the people, being a curate in some city parish
or devoting himself entirely to the institutions of Marchioness
Barolo. Since Don Bosco was listening to them quietly, they thought
for an instant that they had succeeded in their task and added: “It
won’t do to persist in this course. Even you can’t do the impossible.
Divine Providence seems to disapprove of the work you have
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started. It will be a sacrifice for you, but you must make it. Send
your boys away.”
Don Bosco, raising his hands to heaven, with glistening eyes,
interrupted them, “Oh, yes, Divine Providence! But you are all
wrong. I am far from being unable to continue the festive oratory.
Divine Providence has sent these boys to me, and I will not dismiss
a single one of them. Of that you may be sure . . . I am absolutely
certain that Divine Providence will provide me with everything they
need . . . In fact, the means are already at hand . . . Since no
one wants to lease me a building, I shall build one myself with the
help of the Blessed Virgin Mary. We shall have many buildings
and many classrooms and dormitories large enough to accommodate
as many boys as will come. We shall have all kinds of workshops
for youngsters to learn the trade of their choice, a fine playground
and spacious porticoes for games. We shall have a beautiful church,
clerics, catechists, assistants, craftsmasters, and teachers ready to
help me. Many priests will instruct the boys and take special care
of those who show signs of a religious vocation.”
This unexpected reply floored his visitors. They looked at each
other in amazement and asked: “Do you mean you plan to found
a new religious congregation?”
“What if I do?” Don Bosco replied.
“What habit will your members wear?”
“Virtue!” replied Don Bosco, not wishing to get involved in
further details.
But the others, recovering from their shock, jokingly insisted on
knowing what habit his new monks would wear.
“Well,” Don Bosco replied, “they will all be in shirt sleeves.”
Laughter and ridicule greeted this strange disclosure. After let
ting them have their joke, Don Bosco added with a smile: “Did I
say something funny? Don’t you know, Fathers, that being in shirt
sleeves is a sign of poverty and that a religious congregation cannot
last without the practice of poverty?”
“We understand perfectly!” they said, rising to leave. Once out
side, they remarked: “Yes, we do understand. His mind is gone!”
Don Bosco talked that way because he was intimately convinced
that future events would prove how true his words and aspirations
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were. He had told Father Cafasso of his dreams from the very be
ginning to ask his advice and the holy priest had replied: “Go
ahead. You may quite safely give special significance to these
dreams. I am convinced they are for God’s greater glory and the
welfare of souls.”
Meanwhile the rumor and belief that the good friend and kind
father of so many poor boys had lost, or was on the verge of losing
his mind kept spreading ever more throughout Turin. His real
friends were deeply distressed, but those who did not care or were
envious ridiculed him. Nearly all, even those who had been close
to him, now kept their distance. If any of them met him in the
street, they would either try to dodge him or stop embarrassedly,
look at him with a certain expression of pity, and ask:
“How do you feel, Father?”
“Very well, thank you.”
“Don’t you have a little headache?”
“Not at all.”
“You look somewhat flustered . . .”
“Oh! Don’t pay any attention to that! Perhaps I’ve had one too
many . . . ” Don Bosco would reply laughingly, realizing what was
on their minds. Still skeptical and shaking their heads, they would
hurry away.
Michael Rua, then a boy, happened to meet in those days the
superintendent of a gun barrel factory near the Rijugio. The man
asked him: “Do you still go to Don Bosco’s oratory?” When the
boy replied that occasionally he did, the man added: “Poor Don
Bosco. Don’t you know he is crazy?” On another occasion Michael
heard prominent people saying: “Don Bosco is so taken up with
those poor abandoned boys that he’s gone completely insane.”
The chancery office too sent some prudent person to analyze Don
Bosco without arousing his suspicions. It was feared that, should
these rumors be true, something might happen to compromise the
honor and reputation of the clergy. This chancery official came to
the Rifugio and after a long preamble led the conversation around
to the importance of the oratory. Don Bosco did not tarry to wax
enthusiastic over the subject which was closest to his heart: “Yes,”
he exclaimed, “with the help of God we’ll be able to get things
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done. My house is there and next to it my church where we shall
hold magnificent services. I see my priests and clerics gathered to
gether. They are not here yet, but they will come to help me. In
this place I see countless boys around me, listening to me, obeying
me and becoming good.”
As he listened to Don Bosco in sadness and amazement, the
chancery official said nothing, and later, gave his superiors a report
of his visit. “He is stark mad!” they concluded. “He has hallucina
tions. He is obsessed with the idea of possessing things he does not
have and never will!” Nevertheless, they remained undecided on
what course to follow, also because the vicar general, Father
[Philip] Ravina, a close friend of Don Bosco, would not permit any
hasty action.
While they hesitated, other self-respecting priests of Turin de
cided to act. A t the close of one of their regular clergy conferences
they exchanged some news concerning their fellow priests and Don
Bosco in particular. They were worried about him and decided to
attempt to restore his mental health, for, in their opinion, he was
indeed mentally ill. Their reasoning was as follows: “Don Bosco
has a fixation that will eventually lead him to complete insanity.
Since the illness is still in its early stages, immediate treatment may
possibly cure him and thus avert a total breakdown. Let us take
him to the mental hospital, where with proper regard to his priestly
character, he will receive the therapy suggested by Christian charity
and medicine.”
What we read about Our Lord was now repeated in the case of
Don Bosco. “Again a crowd gathered so that they [Jesus and the
Twelve] could not so much as take their food. But when his own
people had heard of it, they went out to lay hold of him, for they
said, ‘He has gone mad.5” (M ark 3, 20-21)
Therefore, a priest went to see the supervisor of the mental hos
pital and registered poor Don Bosco. Then, two well-known priests,
Father Vincent Ponzati, pastor of St. Augustine’s and another
equally good and learned member of the Turin clergy, were selected
to fetch Don Bosco in a closed carriage and, in a nice way, to take
him to the hospital. One fine day, they rode up to the Rifugio and,
after paying their respects, they brought the conversation round to
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the favorite topic of the future oratory. Don Bosco repeated for
their benefit what he had already told so many others, and with
total conviction, as if he already saw it all before his eyes. The two
envoys exchanged glances, and then with a certain air of compas
sion they sighed: “It’s really so.” What they meant was: “He has
gone mad!”
Meanwhile, Don Bosco, from this unexpected visit of two prom
inent fellow priests and their constant flow of questions, topped by
that mysterious remark, became aware that they too thought he
was insane. Chuckling inwardly, he was wondering what would
happen next, when they invited him for a ride. “A little fresh air
will do you good, dear Don Bosco,” Father Ponzati said. “Come
along with us. We have a carriage waiting for us.”
Don Bosco, who was smarter than both of them, guessed what
they were up to, but without a hint that he was on to their trick,
he accepted their invitation and followed them to the carriage.
Here the two priests were almost too polite in persuading him to
enter first. “No,” he objected, “that would be a lack of respect to
you. Please get in first.”
They fell for it and obliged, believing that Don Bosco would get
in after them. But Don Bosco, who indeed wanted to stay out for
fresh air because he knew it would do him good, quickly slammed
the carriage door after them and ordered the coachman: “Quick! To
the asylum! They are expected there!”
The coachman cracked his whip, and the carriage sped off for
the asylum which was very close to the Rifugio. Its big gates were
wide open, but as the carriage rushed through, the gates were shut,
and the waiting attendants surrounded the carriage and opened its
doors. The scene that followed was a comedy. The attendants had
been instructed to hold the patient at all costs, though respectfully,
but now, unable to tell which of the two it was, they led both priests
to a room on the upper floor. Arguments and protests were of no
use; they had to go along.
The attendants treated them with consideration, but nevertheless
followed routine procedure. When the unfortunate visitors asked to
see a doctor, they were told he was out. They then asked to see
the chaplain, but were told he was having dinner. Ironically, this
was their dinner hour, too. Never in their lives had they found
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themselves in such an awkward situation. Finally, at their repeated
requests, the chaplain came in. When he recognized them he burst
into hearty laughter and had them set free.
We can easily imagine how these two priests felt about their ride.
For a long time afterward, they scurried off in the opposite direction
whenever they spied Don Bosco coming down the street. This
episode proved clearly that he was either perfectly sane, or quite a
different sort of a madman, the type of madman whom the Lord
chooses to carry out His stupendous works, as St. Paul says: “The
foolish things of the world has God chosen to put to shame the
wise.” (1 Cor. 1, 27)
Meanwhile, during these months Don Bosco went on with his
work unperturbed, paying no attention to idle tongues, and patiently
waiting for his solicitous detractors to grow tired of their slander.
For several Sundays, some fellow priests, who previously had given
him a hand, walked out on him because he refused to heed their
advice and change his methods in running the oratory. He was
seriously ill and hardly able to stand on his feet; yet, single-
handedly, he carried the burden of caring for more than 400 boys.
This desertion would have discouraged and broken even the tough
est of men, but God did not permit Don Bosco to falter. He kept
repeating with the royal prophet: “The Lord [is] my rock and my
fortress . . . the horn of my salvation.” (Cf. Ps. 17, 3)
Yet in all fairness we must admit that not all his fellow priests
abandoned him in those most trying days. Archbishop Fransoni
never ceased to stand by him, and advised him to go on resolutely
with the work he had undertaken. It was truly providential that
such a wise prelate, familiar with the ways of the Lord and so well-
disposed toward Don Bosco and his oratory, should be at the head
of the Turin archdiocese during that stormy period, for otherwise,
short of a miracle, the whole undertaking would have collapsed.
Father Cafasso continued to give financial support to the oratory,
and counseled Don Bosco that, since, under the circumstances, he
could not make people understand his plan, he should bide his time,
make no decisions for the moment, and allow himself to be guided
by whatever Divine Providence would dispose.
Father Borel, too, was always ready to help, but he watched and
kept quiet, full of pity for his friend, who was worn out by pain
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and sleepless nights. Anxious to dispel Father Borel’s anxiety and
assure him of his perfect sanity, Don Bosco at last, in strict secrecy
confided to him how more than once God and the Blessed Virgin
had shown to him in vision that “the Valdocco area would be the
birthplace of the Oratory of St. Francis de Sales and of the religious
congregation which he intended to found.”
This revelation filled Father Borel with joy. He never forgot and
often repeated these words of Don Bosco. In 1857, when he saw
the first part of the present Oratory of St. Francis de Sales erected,
he remarked to Michael Rua, then a cleric: “In his predictions,
Don Bosco described this house to me exactly as it stands now.
I have to admit that what he said about having seen those buildings
in his dreams has now been fully realized.”
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CHAPTER 45
A Day of Anguish
I n the midst of all this trouble came the oratory’s last
day in the Filippi meadow. It was Palm Sunday, April 5, 1846.
The previous Sunday evening, in dismissing his boys Don Bosco
had told them: “Come back next week, and we shall see what
Providence has in store for us.” That Sunday had been one of Don
Bosco’s unhappiest days, a day of bitter affliction, coming, as it did,
on top of other anxieties. He had to tell the boys where to meet
the following Sunday; yet, despite all his careful inquiries and
thorough search, there was not the faintest ray of hope that he could
find a place.
The events we have just described had cast doubts on his sanity
and stirred up public opinion against him to such an extent that
every suitable place was denied to him, no matter how much he
pleaded. At his wits’ end, but still confident of God’s help, he de
cided to put to the test the prayers of his dear boys, many of whom
were truly as pure as angels. Therefore, that morning after he had
heard the confessions of a good number of them in the meadow,
he called them to himself and told them that they would attend
Mass at the Madonna di Campagna monastery about a mile and a
half down the Lanzo road. “We will go as on a pilgrimage to Mary,”
he announced, “so that our merciful Mother may grant us the grace
of finding soon another place to hold our oratory.”
They greeted this announcement with joy and were soon ready
to go. Realizing that this was no ordinary walk but an act of devo
tion, they acted in the most edifying manner; all along the way
they alternately recited the rosary, chanted the Litany of the Blessed
Virgin and sang hymns.
When they entered the treelined lane leading from the main road
to the monastery, they were all amazed to hear the church bells
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loudly pealing. I say “they were all amazed” because, although they
had been there several times before, their arrival had never been
greeted by the festive sound of bells. This was so unusual that word
got around that the bells had begun ringing of their own accord.
Be this as it may, one thing is certain: Father Fulgenzio, the su
perior of the monastery, who was then father confessor to King
Charles Albert, assured them that neither he nor any other member
of the community had ordered the bells to be rung, and that, not
withstanding his efforts, he was not able to find out who had rung
them.
The boys went into the church for Mass, and several received
Holy Communion. Afterwards, while the kind Father Guardian had
their breakfast prepared in the monastery garden, Don Bosco gave
them an appropriate little talk. He compared them to birds whose
nest has been knocked to the ground, and urged them to ask Our
Lady to prepare for them a better and more permanent home. So
they prayed to Her with all their hearts, confident that She would
grant their request. After breakfast, they returned to town for their
last afternoon gathering in their meadow.
They put their fate in the hands of Mary, but at the same time,
Don Bosco had someone looking for a new place. Before the day
was over, their hopes and above all, Don Bosco’s, were to be put
to a severe test.
By two o’clock that afternoon nearly all of them were back in
the meadow. Knowing that this was the last time they could enjoy
themselves there, they seemed to take special delight in trampling
the grass from one end of the field to the other. No one kept count,
but a lot of grass must have been destroyed to the very roots that
afternoon, enough to endanger even the substantial holdings of the
Filippi brothersl
As usual, they had their catechism classes, singing, and sermon,
just as on other Sundays, and then got back to their favorite
pastimes and games. It was not long though, before the boys noticed
something unusual to dampen their eagerness for play. The one who
had always spurred them on to play, who, like a new St. Philip Neri,
had become a boy himself among boys, singing, playing and run
ning with them, their dear Don Bosco, was now alone in a corner
of the meadow, thoughtful and sad. It was perhaps the first time
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the boys had seen him so aloof. He did not have that smile which
so cheered them; he looked sad and distressed and his eyes were
misty with tears. He was striding to and fro, praying. Grieved to
see him so lonesome, some of the boys came up to him to keep
him company, but he told them: “No, go and play, boys, I need
to be alone.”
He said nothing else, but the older boys knew what was bother
ing him and why he was distressed. Shortly after noon, he had
called once again on the Filippi brothers and their mother, but had
been unable to change their minds.
“I rented this meadow for a whole year at twenty lire a month,”
he protested, “and the lease is not yet over. We agreed on this figure
exactly because we took into consideration the fact that less hay
could be harvested after the meadow had been put to such use.”
“We don’t intend to suffer a more severe loss than we antici
pated,” the Filippis told him. “You must look for some other place.”
“Where do you expect me to find one?”
“We gave you sufficient notice!” they replied. “You should have
found something by now!”
It would be impossible to describe Don Bosco’s anguish at that
moment. He was like a farmer looking at the darkening sky and
the impending hailstorm that would ruin his fields and rob him of
his harvest; he was like a good shepherd forced to let his beloved
flock, his little lambs, fall prey to rapacious wolves; he was like a
father, or, better still, a loving mother compelled to part from her
beloved children, perhaps forever. He kept thinking over and over:
“All my helpers have turned away from me, and left me alone with
all these boys to look after. I’m exhausted, my health is broken,
and worst of all, I have two hours to get out of this meadow. I must
find some other place to assemble these boys, I must tell them
where to meet next Sunday. Yet, despite all my efforts, I cannot
find a place and, as of tonight, the oratory will be no more. Have
all my past efforts been in vain? Will all this work come to nothing?
Must I dismiss and say good-bye to all these boys who are so fond
of me? Must I abandon them to themselves once more and see them
go back to roaming the streets, slipping into bad habits, heading
for prison, losing their souls and bodies? This cannot be the will of
God!”
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As he mulled over these thoughts, his anguish became so intense
that he could bear it no longer. Don Bosco broke down and wept.
Someone may ask “At that moment did he lose that hope, that
certainty of his about the future oratory?”
We believe that God that evening permitted Don Bosco to experi
ence the full weight of loneliness and be almost crushed by it in
order that, after so much suffering, he might all the more enjoy the
special reward that God was at last ready to give him— a safe,
permanent home. For it is the wont of Divine Providence to have
the most signal favors follow in the wake of painful sacrifices. Even
at that depressing moment, however, we do not believe that Don
Bosco could lose faith. What St. Paul said of the great patriarch
Abraham, we can apply to him: hoping against hope, he believed
that he would become the father of many children, according to
what was said to him. (Cf. Rom. 4, 18)
Several of the boys who that moment were near him, saw him
lift his tearful eyes to heaven and heard him cry: “Oh my God, my
God, why don’t You show me where I can gather these boys? Please
let me know or tell me what to do.” It was a prayer prompted by
suffering but also by hope, and the God of goodness, the Father
of orphans, did not tarry to accept those tears and heed his fervent
prayer.
Don Bosco had hardly finished speaking and brushed away his
tears, when a certain Pancrazio Soave showed up in the meadow.
He stammered so badly that one would need pincers to yank the
words out of his mouth. He approached Don Bosco, and, as best
he could, asked: “Is it true you are trying to find a place for a
workshop?”
“Not for a workshop,” Don Bosco replied, “but for an oratory.”
“I can’t tell the difference,” replied the man, “but I know a place
that might do. Come and see it. It belongs to Mr. Francis Pinardi,
an honest fellow who is willing to rent it to you. Come with me
and you’ll have a deal.”
This unexpected offer was like a glow of light amid dark clouds.
Just then, Father Peter Merla, one of Don Bosco’s faithful friends,
came into the meadow. He was the founder of an institution called
Famiglia di S. Pietro [St. Peter’s Family] whose purpose was caring
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for poor spinsters who for one reason or another were alone and
unable to find assistance or employment.1 Father Merla, a fellow
seminarian of Don Bosco, knew the good work Don Bosco was
doing in a branch of the ministry similar to that dearest to his own
heart, and so whenever he had free time on weekends, he would
always hurry to help his friend in teaching catechism, preaching,
or in any other way he was needed.
“What’s wrong?” he asked Don Bosco as soon as he saw him.
“I have never seen you so downcast before. Anything happened?”
Nothing has happened, but I have a problem. This is the last
day I can use this field, and the day is almost over. I must tell the
boys where to meet next Sunday, but how can I? Now, this man
has just told me that he knows of a suitable place, and has asked
me to go along with him to see it. You came at the right moment.
Look after the boys for a while. I’ll go take a look and come right
back.”
“You can count on me,” said Father Merla. “Go ahead and take
your time.”
So Don Bosco went off with Pancrazio, who took him to Mr.
Pinardi. He found a little two-story house with a worm-eaten stair
case and balcony, standing in the midst of vegetable gardens,
meadows and fields. He recognized it as the house of ill repute
which he had seen more than once in his dreams.
Don Bosco wanted to go upstairs, but both Mr. Pinardi and
Pancrazio told him, “No, not there. Your place is back here.” They
took him around to a shed behind the building. Along its entire
length it leaned against the building, and, since the ground sloped
steeply, the roof on one side was no higher than three or four feet.
It had formerly been used as a workshop by a hat manufacturer,
then as a storeroom for laundry by some women who did their
washing in the nearby canal and hung it to dry in the adjoining
yard. As he entered, Don Bosco had to be careful not to bang his
head. There was no flooring, and in a heavy rain the place could
turn into a quagmire. It could have served for a lumber shed. At
1A rather lengthy footnote about this institution has been omitted in this edition.
[Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that time mice and martens had the run of the place, and owls and
bats nested there.
“The ceiling is too low. It won’t do,” Don Bosco said after sizing
it up.
“I can alter it to suit you,” Pinardi offered graciously. “I shall
dig the dirt out, put in some steps, a new floor, anything you like,
because I’d like you to have your workshop here.”
“Not a workshop, my good friend, but an oratory, that is to say,
a small church for boys.”
“Better yet! Now, I’ll do it even more gladly. I’m a singer myself.
I’ll bring a couple of chairs, one for myself, and one for my wife.
I’ve a lamp at home too, and I’ll put it here to brighten up the
place. I like that! An oratory!”
The good man was quite beside himself with joy at the thought
of having a church on his premises. His eagerness to draw up a
contract was perhaps no greater than Don Bosco’s. It was truly the
hand of Divine Providence.
“Thank you,” Don Bosco said, “for your interest and your offer.
If you can lower the floor at least one foot, I’ll take it. What’s your
price?”
“Three hundred lire a year. I’ve been offered more, but I prefer
to lease it to you, because you intend to use it for religious purposes
and the public good.”
“I’ll give you 320, if you’ll add this strip of land for a playground
and if you’ll guarantee to have the place ready by next Sunday
when I bring my boys here.”
“Agreed! It’s a deal! By Sunday it will be all ready.”
It was all Don Bosco wanted. Full of joy, he went back to the
meadow to tell the boys the good news. “Success!” he shouted.
“Success! We’ve found our oratory! We shall have our own church
and sacristy, classrooms and a playground to run about and play.
We’re going there next Sunday. It’s there at Pinardi’s.”
So saying, he pointed out the place, which was within sight of
the meadow. At the news some youngsters were at first dumb with
amazement, as though they had not quite heard him correctly, while
others felt so overjoyed that they were speechless and looked about
in astonishment.
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Some, still living, have left us this description:
After a few moments, we could no longer stand still or keep quiet.
We dashed about the meadow, we ran wildly in all directions, jumping,
capering, throwing our caps in the air, shouting at the top of our voices,
and clapping our hands. It was quite a scene. The people who lived
around there, puzzled, came up to the meadow to find out what was
going on. Father Merla was laughing, and Don Bosco was crying with
joy. It was a moment of indescribable emotion and enthusiasm, a scene
to be treasured for posterity! Thus, through God’s goodness and the
intercession of Mary Immaculate, we had passed, as if by magic, from
oppressive gloom to incomparable happiness.
After this outburst of joy, Don Bosco called them back, asked
for silence, and made a few appropriate remarks on the success of
their pilgrimage. Then he invited them to kneel and recite the rosary
in thanksgiving. It was an act of gratitude to their heavenly Bene
factress and Mother, who had so lovingly and so promptly granted
their petition.
Rising from their knees, they took a last farewell look at the
meadow they had loved out of necessity, but which they now were
leaving without regrets, since they were sure of a better and more
permanent location.
The sun had already set, and after a last good-bye and hurrah
for Don Bosco, the boys started out for home to tell their families
all about the happenings of that memorable afternoon.
The lease for the premises, dated April 1, 1846 and signed by
Francis Pinardi and Father John Borel, was to run three years.
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CHAPTER 46
A Place at Last
J t JLR. PINARDI had promised Don Bosco to have the
shed ready by the following Sunday, and he kept his word. Realizing
how much work had to be done, he hired men; laborers dug and
removed the earth; masons knocked down and erected walls; car
penters set a wood floor and, to speed things up, Mr. Pinardi him
self and Pancrazio lent a hand. Truly a month’s work was com
pleted in a week’s time. Meanwhile, Don Bosco had applied to the
archbishop for the necessary permissions, and they were granted to
him in a decree dated April 10. The following day, Holy Saturday,
he completed his preparations, and so, when Easter Sunday dawned
on April 12, 1846, everything was ready: the long shed had been
converted to a chapel, and there was also a playground for the boys
on the north and west sides of the house. No further space was
available because the remainder of the field had been rented to
Pancrazio Soave.
As soon as some boys arrived, Don Bosco had them carry the
church articles from the Rifugio and bring over their games from a
storage box in the meadow. With these boys he took formal posses
sion of the new oratory while two kind ladies covered the altar with
fine linen donated by Father [Hyacinth] Carpano. Though Father
Carpano had not been in evidence for some weeks, he now was
setting up the candlesticks, the crucifix, the sanctuary lamp and a
small framed picture of their patron, St. Francis de Sales.
That morning Don Bosco first blessed and dedicated the new
chapel to St. Francis de Sales and then celebrated Mass for his
many boys, some neighbors, and other townsfolk. The archbishop,
as a token of his satisfaction and goodwill, renewed the faculties he
had already granted Don Bosco for the oratory, that is, to celebrate
Mass, give Benediction, administer the sacraments, preach, hold
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triduums, novenas, and spiritual retreats, admit youngsters to Con
firmation and First Communion, as well as allow them to fulfill
their Easter duty as in their own parish church.
A brief description of the new chapel is not out of place. It was
about forty-five feet long and twenty feet wide. Behind the altar,
which faced west, there were two other rooms used as a sacristy
and storeroom. The floor, hastily and somewhat shoddily con
structed, was wood: not only the mice, but also the cats chasing
them could have squeezed through the spaces between the boards.
The ceiling was matting covered with plaster. How high was it?
Well, we have to admit, it was somewhat lower than St. Peter’s in
Rome. To give the reader an idea, it is enough to say that when
the archbishop came for Confirmation or some other function, he
was obliged to bow his head, when stepping on the small platform,
lest the top of his mitre strike against the ceiling. Half way down
the chapel on the north side, there was also a small pulpit, but not
every priest could use it; a tall man would have bumped his head
against the ceiling. It was just right, though, for Father Borel, who,
short in stature, fitted quite nicely when on Sundays he gave with
great zest the afternoon sermon, so much enjoyed by the boys.
This then was the great basilica which they used for Mass and
other services for about six years, and which echoed for the first
time with music that Easter Sunday. Don Bosco’s dreams kept
materializing: after a third stop along the way, he was now finally
settled in the house which Mary in Her goodness had destined to be
his. In thanksgiving for the longed for permanent quarters, the
oratory boys went for the next two years, 1846 and 1847, although
not processionally, to the shrine of La Consolata [Our Lady of
Consolation] during the month of May to honor Her by receiving
Holy Communion. The Oblate Fathers heard their confessions,
Father Nasi sat at the organ and the hymn Te Deum laudamus
soared to heaven from hundreds of hearts purified by the sacra
ments. Through Her miraculous image, Mary listened and blessed
Her sons, showering on Don Bosco all the consolations he needed
to continue his hard work. They so shone from his face that, later
on, his Salesians, in trials and tribulations, could derive comfort
and trust in the future merely from looking at him.
Although the new quarters were not as large as needed, the fact
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that they had been rented under a formal lease relieved Don Bosco
of the worry and bother of repeatedly having to move from one
place to another, and for the time being, these met their most urgent
needs. Yet even here, at the start, there were difficulties, not from
the landlord, but on account of a nearby house of ill repute and the
so-called Albergo della Giardiniera [a tavern close-by] in a building
owned by the Bellezza family. Here the town good-time Charlies
used to gather, particularly on weekends. But because of Don
Bosco’s vigilance and the boys’ prompt obedience to all his orders,
no harm came to any of them. In fact, the boys’ noisy games, songs
and shouts brought about a most desirable effect: the customers
began to dislike that spot and so the tavern had to move. But we
shall speak of this at length later on.
Young men and boys were now flocking to the oratory from
everywhere for a variety of reasons: its permanent quarters, the
archbishop’s repeated signs of approval, the solemn church services
on the major feast days, the small gifts donated by various bene
factors, the steadily improving vocal and instrumental music and
the rich variety of games and pastimes, such as high-jumping,
sprinting, juggling, playing tug-of-war, stilt-walking and other
games which Don Bosco’s resourcefulness and warm heart could
devise. Within a very short time the boys numbered over 700, so
that during services they had to crowd into every corner of the
church, the sanctuary and even the sacristy itself, overflowing into
the yard outside. Several priests who previously had deserted Don
Bosco now returned. Besides the ever-faithful Father Borel, Don
Bosco now had the assistance of Father Joseph Trivero, Father
Hyacinth Carpano, Father Joseph Vola, Father Robert Murialdo,
Father Chiaves, Father Louis Nasi, Father Bosio, Father Merla,
Father Peter Ponte, Father Traversa, and others too numerous to
list.
We must make special mention, however, of Father John Vola,
of Turin, a model priest whom Archbishop [Columban] Chiaverotti
styled an angel on earth. Deeply devoted to the Holy See and to
Archbishop Louis Fransoni, Father Vola was a tireless preacher and
confessor in Turin and other towns in Piedmont, an excellent
catechist, revered by everybody for his vast learning and deep piety.
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Of the substantial inheritance left him by his father, he kept for
himself only what he strictly needed and donated all the rest to the
poor, to hospitals, monasteries and convents. Don Bosco had first
met him while preaching in the convent of the Daughters of the
Holy Rosary where Father Vola had been spiritual director for
many years. Although Father Vola was eighteen years older than
Don Bosco, a cordial friendship sprang up at once between these
two holy men. Don Bosco admired his steady calm and self-control,
fruit of interior peace, his deep humility and prudent zeal, his
courteous manners, his modesty and lack of affectation, and most
of all his sincere and solid piety. Father Vola felt the same way
about Don Bosco, so he would very willingly come from time to
time to give him a hand. He could not take care of the boys’ super
vision, but until 1856, whenever he went to the Good Shepherd
Convent, where he was the regular confessor, he used to stop at the
oratory and, if Father Borel was away, he would charm the boys
with his delightful sermons.
For these and other reasons the Valdocco oratory quickly began
to make very satisfactory progress. Don Bosco wrote: “From this
time on, the boys came more regularly and were better looked after.
It was amazing how so many boys, for the most part quite unknown
to me just a short time before, now willingly followed my orders.
In regard to many, one could say quite truly that they were ‘as the
horse and mule which had not understanding.’ [Tob. 6, 17] But I
must admit that, despite their appalling ignorance, they always dis
played profound respect for church services and for the clergy, as
well as a great eagerness to learn more about the doctrines and
practices of their religion.”
The oratory at that time was run just about the same way as it
is today in the day section of the Oratory of St. Francis de Sales in
Turin and in all the other oratories which have originated from it.
It may be briefly described as follows. On Sundays and holy days
the church opened early and confessions were heard until Mass
time, usually 8 o’clock. At times, however, it was postponed till 9
or later, in order to give everyone a chance to receive the sacra
ments, since poor Don Bosco was alone and had to do everything;
the priests who usually helped him were all busy in their own
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
churches. During Mass, a few of the older, more capable boys used
to supervise the others, while some would lead the morning prayers
and the preparation for Holy Communion. After Mass, Don Bosco
would remove his vestments, mount the low pulpit and give a short
sermon. At first he used to explain the Gospel. Later on, he switched
to bible and church history, and he continued this for more than
twenty years. His stories, delivered in simple everyday language,
with detailed description of the customs and places, delighted both
young and old, even priests who happened to be present. Besides
instructing the boys in history and religion, these sermons also
effectively instilled in his young listeners’ hearts a hatred of sin and
a love of virtue. Then the boys left the church and, after a short
recreation, began their Sunday classes of reading and singing until
noon.
A t one in the afternoon, games were resumed: bocce, drills with
wooden rifles and swords, and other forms of recreation involving
skill or athletics. At half past two, there was a catechism lesson in
the chapel. The boys’ ignorance of their religion, instead of dismay
ing Don Bosco, spurred him all the more to redouble his efforts in
order to reach everybody and teach them, in accordance with their
individual needs. At first, when most of the boys were new, hardly
anyone was able to join him in reciting the Our Father, so that he
had to say it all himself; the same was true of the Hail, Mary. Often,
one or more of his catechists was unable to come and so, rather than
deprive that particular group or groups of a catechism lesson, Don
Bosco used to teach all of them himself or parcel them out among
the other groups. After catechism, the boys recited five decades of
the rosary. Later on they learned to sing the Ave, Maris Stella, the
Magnificat, the psalm Dixit Dominus, and gradually also other
psalms and antiphons, so that within a year they were able to sing
the entire Vespers of Our Lady. There followed a short sermon
which usually consisted of some anecdote on a virtue or vice, re
counted in such a way as to inspire a lively sense of love or disgust
in the boys. Afterwards there was chanting of the Litany and Bene
diction of the Blessed Sacrament.
Recreation then followed. While the greater number of boys had
fun playing the games they liked best, those who did not yet know
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their prayers well or who, even though older, had not as yet made
their First Communion, were taken aside for a special catechism
class; boys with good voices practiced singing, and those who did
not know how to read or write had a special instruction.
We should not think, though, that the recreation period was a
time of rest for Don Bosco; rather, this was the time that called for
the greatest solicitude on his part; this was his best “fishing time.”
And how? Besides seeing that no one got hurt, he used this time,
longer or shorter according to the season, to go up to one or the
other of the boys as though he had something confidential to tell
him, and, whispering into his ear, he would ask him gently and
delicately, “When will you come to confession? How about Satur
day? I’ll be waiting for you.” Meanwhile he got a promise from
him. To another he would say, “Are you still going to such and
such a place or with that friend of yours? Please, do me a favor;
don’t go anymore.” And the boy would promise not to. To a third
boy he would remark: “I heard you swearing just now. Be careful
not to do it again.” And his warning was never forgotten. He would
ask another boy: “Will you come to the oratory every Sunday?” and
receive a smile and a reassuring reply. “I’d like you to do me a
favor,” he would say to some one else. “Will you do it?”
“Sure, what is it?”
“I would like you to bring your friend along with you to Com
munion next Sunday.”
Sometimes in the excitement of playing, one of the boys would
let slip a vulgar word. Don Bosco would take the boy aside and
whisper to him: “Such words do not please Our Lord.” He would
urge one boy to be more obedient to his parents, another to be
more diligent in his studies, a third to be more punctual at catechism
and to receive the sacraments more often, and so on. By exhorting
each boy in this way, personally and confidentially, he was sure
that a large number of them would come on Saturdays and Sundays
to make their confession, and to carry out their devotions in a truly
devout manner. A t the same time, he won their hearts and was able
to guide and lead them wherever he wanted.
Occasionally some of the worst elements among them did not
respond so readily to this loving solicitude; then he would resort to
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
other means no less effective. In this connection we recall a certain
incident which the boy concerned revealed to us. We shall relate it
in his own words:
I was seventeen and had been coming to the oratory for some months,
taking part in the recreation, the games, and even the church services.
. I liked it especially when they sang psalms or hymns and I joined in
with gusto, singing at the top of my voice. However, I had not yet gone
to confession. I had no particular reason for not going, but since I’d
let some time go by since my last one [before coming to the oratory],
I couldn’t make up my mind to start again. Sometimes Don Bosco would
ask me very nicely to perform my Easter duty, and I would promise at
once, but with one excuse or another I always managed to evade his
fatherly suggestion. I was satisfied with promising, but never went any
further. Don Bosco, however, thought up a very clever way to get me to
do it. One Sunday, after the church services, I was busy playing barra
rotta; it was very hot, and although in shirt sleeves, I was quite flushed
and perspiring, what with the heat, the fun I was having, and the long
game.
I was all taken up with it, when Don Bosco hurriedly called me and
asked: “Would you give me a hand with something which is very
urgent.”
“Sure! What u it?”
“It may be a bit hard for you.”
“That won’t matter. I can do it. I’m strong.”
“Come to the church with me then.”
Overjoyed to be able to help him, I immediately left the game and
started to follow him, just as I was, in my shirt sleeves.
“Not like that,” Don Bosco said. “Put your jacket on.”
I did as told and followed him into the sacristy, thinking that there
must be something he wanted me to move.
“Come with me into the choir,” Don Bosco said.
I followed him to a kneeler. I still had not grasped what he was lead
ing me to, and I was about to lift it and carry it where he wanted it.
“No, leave it there,” he said smiling.
“What do you want me to do with it?”
“I want you to make your confession.”
“I will. When?”
“Now!”
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“But I’m not ready now.”
“I know you’re not ready, but I’ll give you all the time you want.
I’ll say some breviary, and then you can make your confession, just
like you’ve promised to do so many times.”
“If that’s what you want, I don’t mind preparing. At least I won’t
have to look around for a confessor. I really need to go to confession.
It was a good idea to catch me this way, because otherwise I wouldn’t
have come, for fear that some of my friends might laugh at me.”
While Don Bosco read his breviary, I prepared myself and then made
my confession. It was much easier than I had expected because my
kindly and expert confessor helped me considerably with the right ques
tions. I was through in no time, and after saying the penance he gave
me and a good act of thanksgiving, I ran back to play. After that I never
felt any repugnance about going to confession; on the contrary, I was
always delighted to receive this sacrament whenever I could and began
to go very often.
So far the young man, but we can add that he became most
diligent in fulfilling his religious duties and that his example and
exhortations attracted many others. When telling the story to his
friends, he used to begin humorously by saying: “Do you want to
hear the trick Don Bosco used to catch this blackbird?” And, as he
told it, he would make them all laugh.
Another remarkable scene took place every Sunday evening when
it was time for the boys to go home. Don Bosco was like a magnet
from whom the boys could not be detached. Each of them would
say good night to him a hundred times and still stay around. In vain
Don Bosco kept repeating: “Go home, boys, it is late and your
parents are waiting for you.” Nobody moved.
This dismissal usually took place as follows: at a sound from the
bell, they would assemble either in church or outside, depending on
the weather, to recite the Angelas and night prayers. Afterwards,
six of the stronger boys would hoist him up onto their shoulders as
though on a throne, and Don Bosco would have to consent. They
would then line up in several rows and, singing as they went, carry
him as far as the circle known as the Rondo. There they would let
him down, and sing a few more sacred songs, the last one always
being Lodato sempre sia il nome di Gesu e di Maria [Praised for
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ever be the names of Jesus and Mary]. Then a deep silence would
ensue as he bade them all good night and a pleasant week, and
invited them to come back the following Sunday, With all their
might they would then shout in unison: “Good night! Viva Don
Bosco.” Finally, they would all go home, except for a few of the
older boys who used to linger and escort Don Bosco to his house,
more often than not, dead tired.
On one of these Sundays in 1846, something occurred which was
witnessed by Joseph BuzzettP and a few other boys. To convert his
shed into a chapel, Mr. Pinardi had been obliged to dig out three
feet of dirt, as we have already said. The soil was heaped up at the
northwest corner of the house, only a few steps away from the
chapel, and the boys used to climb on it during their games, rushing
up and down, like soldiers winning or losing a strategic location.
Someone had tried to persuade Don Bosco to have it removed, but
he always replied: “Leave that mound there. It will be removed one
day when a larger chapel will be built right here.” He had not
forgotten his dream.2 Then, toward the beginning of the summer,
one day Don Bosco himself climbed the mound, and surrounded
by the boys, sang with them to a special melody:
Praised forever be
The names of Jesus and Mary;
And praised be forever
The name of Jesus, the Word Incarnate.
Suddenly, raising his hand for silence he said: “My dear boys,
listen to what has just now come to my mind. Some day on the
spot where we are now standing there will be the main altar of a
church all our own, where you will receive Holy Communion and
sing the Lord’s praises.”
Five years later, construction of the church started, and the main
altar was situated exactly where Don Bosco had said that it would
be, although the architect who drew up the plans knew nothing of
his prediction.
1See footnote No. 1 on p. 72. [Editor]
3See p. 268. [Editor]
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CHAPTER 47
Harassment from City Hall
JlZILLTHOUGH order, discipline and calm reigned to a
maximum degree in the oratory at Valdocco, the city’s vicar,
Marquis Cavour, whom we have already mentioned, still insisted
that this conglomeration of boys was dangerous, and wanted them
disbanded. He therefore asked Don Bosco to see him again at City
Hall. Perhaps informers, well aware that Don Bosco was winning
so many youths away from their influence, had thought up some
fresh accusations or fabricated new lies to distract the authorities’
attention from other real political conventicles.
The conversation between Don Bosco and the city vicar took a
serious turn. After Don Bosco sat down, the marquis opened fire:
“My dear Father,” he said, “it’s time to put an end to this affair.
Since you did not see fit to listen to my advice, I am forced, for
your own good, to exercise my authority and demand that you close
your oratory.”
“I am sorry, Marquis,” Don Bosco answered very calmly, “but
I feel I must respectfully repeat that I cannot close it. I am doing
my duty as a good citizen; I am teaching my boys to read and write
and do arithmetic, and helping them to practice their Faith. I am
also making them better citizens.”
“Look, Don Bosco, I didn’t call you here for a debate. Don’t
compel me to use force. Be more docile. Give your fellow citizens
good example in obeying the city authorities.”
“But I am most obedient, Marquis.”
“Prove it!” replied Cavour with an ironic smile.
“I obey my superior, the archbishop, and I am doing nothing
which would in any way harm the civil authorities. I hear confes
sions, I preach, I say Mass, I teach catechism. I can’t see any reason
for complaint in that.”
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“You don’t intend to yield? Very well, you may go!”
Don Bosco rose, but before leaving said: “Please believe me,
Marquis, when I say that I am being neither disrespectful nor
obstinate. Let me add, too, that were I to agree to close the oratory,
I would fear God’s curse upon myself and you too.”
The marquis, however, was determined to win his point. Since
he could not persuade Archbishop Fransoni to order Don Bosco to
give up his apostolate, he planned to shut the oratory down by a
formal decree of the Comptroller’s Office. After some weeks of
maneuvering and conditioning the members, Marquis Cavour de
cided to call the City Council into extraordinary session. Since he
had not been able to make his point with the venerable archbishop
(as fearless in the performance of his duties as he was zealous for
the welfare of souls), he wanted at least to have him present at this
session, so as to give the appearance that Cross and sword were
allied in the death blow he intended to deliver the oratory. When
Cavour found the zealous prelate in poor health and unable to
attend the session at City Hall, he had the City Council meet in
the archbishop’s residence.
At the appointed day and hour they assembled there with all
pomp and ceremony, and the meeting was formally opened. “With
all these magnates assembled in this room,” the good prelate once
told a friend, “the Last Judgment seemed nigh.” The imposing
assembly heard arguments both for and against the oratory; much
was said about the advisability and inadvisability of allowing so
many boys to gather in one spot. In conclusion, since the majority
sided with the marquis, it was decided once and for all to forbid
such gatherings and to close the oratory, so as to forestall any
threat to public tranquility.
Deceit and bad faith would certainly have triumphed had not
God provided a staunch supporter for both Don Bosco and his boys.
The opposition He, at times, permitted against the oratory con
tributed to make it better known and to rally powerful friends for
it even at Court. Outstanding among those to whom we owe the
deepest gratitude was Count Joseph Provana of Collegno who was
then Secretary of the Treasury under King Charles Albert. More
than once this kind-hearted gentleman had given financial help to
Don Bosco on his own or on behalf of the sovereign, whom he kept
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minutely informed about Don Bosco’s oratory. The king was very
much interested in it. He always enjoyed reading the report which
Don Bosco would send him on special events at the oratory, and
listening to the verbal account which Count Provana gave him.
Convinced that Don Bosco’s work was very beneficial to the youth
of his realm, the king several times notified him that he greatly
admired the work to which he had dedicated himself, comparing
it to the work of foreign missions and expressing the hope that
similar oratories could be opened in all the cities and towns of the
kingdom. Charles Albert did not limit himself to words but also
sent Don Bosco donations from time to time; that very year [1846]
he made him a New Year’s gift of 300 lire with this accompanying
note: “For Don Bosco’s little scamps.”
With such a friend and protector the cause of the oratory was
well assured. In fact, when the king heard of the City Council
meeting to decree the closing of the oratory, he sent for Count
Provana, who was one of the council members, and charged him
to communicate to the City Council his will in the following terms:
“It is the king’s desire and his specific will that these Sunday
gatherings of boys be promoted and protected. Should there be
any danger of disorder, suitable measures should be taken to pre
vent it, but nothing more.”
Count Provana had listened in silence to the lively discussion of
his colleagues, but when he saw that the order for the complete
closing of Don Bosco’s oratory was being drawn up, he asked for
the floor and made known the king’s will on the matter.
Words cannot describe the shock of Marquis Cavour and his
supporters at this royal communication. They all bowed their heads
in silence, and the meeting was adjourned. Thus, at the very mo
ment when everything seemed over, the Lord made all realize,
through His intervention, that nothing had been lost, rather that
a gain had been made. In fact, several of the councilors who
through prejudice had been indifferent or hostile to Don Bosco,
now became friends and benefactors to both him and his sons—
all the more eagerly since the king had also given them to under
stand that he was placing that tiny undertaking under his royal
protection.
Despite this, Marquis Cavour continued to show his displeasure.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOH N BOSCO
He again summoned Don Bosco to City Hall, and, after calling
him an obstinate priest, ended with this explicit statement: “Your
intentions may be good, but what you are doing is fraught with
danger. It is my duty to safeguard public order and, therefore, I
shall put you and your meetings under police surveillance. The
moment anything happens to threaten public peace, I will disband
your urchins, and I will hold you responsible for the consequences.”
If anything, Don Bosco left Cavour’s office with greater con
fidence than before. As for the marquis, that was his last appear
ance at City Hall. Either because of the excitement of these events
or because of some other malady already afflicting him, the mar
quis became ill with a terrible attack of gout which finally forced
him to take to his bed and, after several years of great suffering,
brought him to the grave.
Nevertheless, for the short time he remained in office, the mar
quis kept sending policemen to the oratory every Sunday, with
orders to watch and report on everything said or done in and out
of church. But the officers, seeing how this priest, single-handed,
could keep order in a large crowd of boys, noting the fun the boys
were having with their games, listening to the sermons and in
structions given to them, far from finding anything suspicious in
these gatherings, were soon greatly impressed and thought very
highly of them.
One of them recalled a conversation he had with the marquis.
“Well now,” the marquis asked him one day, “what did you
see, what did you hear in that rabble?”
“I saw a large crowd of young lads, Marquis, having fun in
many ways, without quarreling or bickering, and I thought: ‘If
only all the youngsters in Turin would behave like this! We would
have much less to do, and our prisons wouldn’t be so crowded.’
Then, in church I heard some sermons that really scared me, and
made me go to confession.”
“But what about politics?”
“Not a word, naturally, since the boys couldn’t care less, any
way. From what I could see, Don Bosco’s politics is to train boys
to practice their Faith, teach them to read, write, and do arith
metic, see that they have clean wholesome fun, find them suitable
employment, visit them during the week and counsel them, in
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short, do for them what their parents should do but don’t, either
because they cannot or do not want to.”
“But don’t the older boys talk about war and revolution?”
“Never, neither in church nor outside. From what I saw, the
only riot or revolution they seem inclined to, or good at, would be
around a basketful of food. I’m sure that every one of them would
show such valor as to deserve a gold medal. But apart from that,
Marquis, there’s no danger at all.”
This policeman was speaking the truth, just as all the others did
when questioned, as they frequently were, by their superiors. Such
was then, and has remained to this day, the sole policy of the
Oratory of St. Francis de Sales and its followers.
Another guard told his captain quite frankly: “Yes, Bosco does
preach revolt. He even made me revolt against myself, so much so
that I made my Easter duty after many years! He spoke about
death as though we were already dead or about to die in the next
half hour. My, what a horrible place hell must be! I’ve never heard
it described like that before! Yet, in finishing, Don Bosco said that
what he had told us was really nothing, that it did not even faintly
resemble the real horror. You can be sure I don’t want to end up
with the devils.”
The marquis’ order, prompted by unfounded suspicions, brought
great spiritual benefit to all the guards. During the sermons they
would stand rigid and not miss a single word. Sometimes Don
Bosco would invite them, jokingly, to lend him a hand in watching
over the boys. On these occasions, Don Bosco began to preach on
the more frightful topics, such as hell and its never-ending torments
and damnation; death with all its consequences for both the good
and the bad; the Last Judgment with its appalling majesty. His
words made such an impression that all his listeners were stricken
with holy terror, but then he so persuasively spoke of God’s mercy
and the powerful intercession of the Blessed Virgin and the Saints,
that he rekindled in all of them the hope of a heavenly reward.
The guards who had never heard such a sermon and had not
been to confession for years, would come to him right after and,
fearful and repentant, ask him to hear their confession. He was
delighted to do them this act of charity. Since the guards were
changed every Sunday, almost all went to confession and Com
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
munion. Thus, they became firm friends of Don Bosco and his
oratory, and those who had formerly been posted in various parts
of the city to forestall any trouble from Don Bosco’s boys, no
longer worried, for they knew better.
One day Don Bosco remarked: “I heartily regret I did not have
a photograph or sketch made of the oratory in those days, so that
people could see how well the boys behaved in church and in class,
and how many there were and how they looked. It would make
quite a sight, I’d say! Imagine several hundred boys, all sitting very
quietly listening to my words, and six policemen, in groups of two,
rigidly standing with folded arms in three different spots in the
chapel, listening too. They really helped me a good deal with the
boys, even though they had come exclusively to watch me. It
would have been lovely too, to see these same guards wiping their
tears with the back of their hands, or shielding their faces with a
handkerchief to cover up their emotion, not to say kneeling among
the boys, near the confessional, waiting for their turn. Truly, I had
aimed my sermons at them more than at the boys.”
Meanwhile, with a remarkable sense of prudence, Don Bosco
did not want Marquis Cavour to feel that he had been defeated
and that his pride had been dealt a severe blow. So, after a little
while, he enlisted the good offices of a person on friendly terms
with the marquis to arrange for an audience with him. Tactfully,
by expressing deep respect for him, he succeeded in soothing the
ruffled feelings of the marquis. He cleared the misunderstandings
which had arisen by showing how baseless the accusations were,
explained his reasons for resisting him, and asked for his support.
A t the end of the interview, the marquis declared himself satisfied
with Don Bosco’s explanations and acknowledged that the oratory
did much good for youngsters. He promised not to bother it any
more. As Don Bosco kept describing all he was doing for the boys,
the marquis interrupted to ask: “Where do you get the money for
all this?”
Don Bosco raised his eyes to heaven with a smile on his face.
“I place all my trust in Divine Providence. If, for example, Divine
Providence at this very moment were to inspire you to come to my
assistance, I would be deeply grateful to you.” Touched, the mar
quis smiled and gave him 200 lire.
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Don Bosco returned to visit him several times, especially during
his final illness. The sons of the marquis, Gustavo and Camillo,
also became friends of Don Bosco and visited him in Valdocco
from time to time. The Palazzo Cavour was Antonio Rosmini’s
residence whenever he came to Turin, and it was there, [in Cavour’s
private residence], that Don Bosco, four years later, often met and
talked with the philosopher of Rovereto.
The reader may have noticed that Don Bosco never allowed his
troubles to get the better of him. He never gave way to fear or
boredom, but went on writing, visiting, advising, and otherwise
continuing, with heroic constancy, to overcome whatever difficulties
he could. He did the same in countless other unpleasant situations.
At all times we shall see him following St. Ignatius’ advice always
to do one’s best as though nothing should be expected of God, and
on the other hand, to rely totally on God as though nothing could
be done by oneself.
After Cavour’s death, no one at City Hall or in the government
gave the oratory any trouble for many years. On his own part,
Don Bosco never violated any civil laws, although he never ac
knowledged as just or gave his approval to any legislation contrary
to the laws of God and of the Church. When speaking to his own
boys and others in public or in private, he was never known to
suggest anything but obedience to civil authorities. As he used to
say, persons in command are put there by God to rule us. He him
self set an excellent example by submitting to those in authority
and studying the best way to approach them.
Don Bosco’s resolute and farsighted serenity was the real reason
why he had so many friends in high places. Whenever a new
cabinet minister, prefect of a province, or mayor was appointed,
he would never fail to call on him. This naturally made a good
impression on the person singled out for such attention, bound him
in friendship and brought good results. All the more so since these
men were often prejudiced against him and the call enabled Don
Bosco to straighten matters out.
“I have come to recommend my young boys to you,” he would
say, and then would describe in detail all he was doing for the
children of the working class. He would conclude: “If you yourself
are not in a position to help, then I ask you to keep others from
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOH N BOSCO
doing us harm. I place my boys under your protection. Be a father
to them.” The request was put in such a way that the authorities
felt obliged to promise their help.
“But this isn’t all,” Don Bosco would add. “I beg you not to be
shocked at or irritated by reports criticizing the oratory. Please
verify the facts and then send for me to give my side of the story.
I am always ready to give an explanation. And please be indulgent
with our mistakes.”
Uttered with such disarming simplicity, his words generally suc
ceeded in winning over the person concerned. Here again, as else
where in our story, prudence forbids the mentioning of names. We
will only say that one particular person in authority, though forced
by unjust and dictatorial orders to harass Don Bosco’s work, never
theless remained his personal friend and did all he could to ease his
troubles.
Among the higher provincial or municipal authorities Don Bosco
always found powerful protectors who helped him out of several
unpleasant situations; and there was even one high-placed anti
clerical, who, while never giving active support, would never per
mit any harm to him by parties opposed to Don Bosco’s work.
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C H A P T E R 48
Unusual Boyish Devotion
VERYWHERE and at all times, youths have re
sponded generously to those who were sincerely and genuinely
interested in their welfare. Crowds of young children used to gather
around our Divine Saviour, because He loved them far more than
even an affectionate father loves his own children. St. Philip Neri,
the apostle of Rome, was always surrounded by young people
wherever he went, for he treated them with inimitable kindness.
The same is true of St. Joseph Calasanctius, St. Jerome Emiliani,
the Blessed Sebastian Valfre, St. Francis de Sales and many other
saints whom God entrusted with the salvation of children. In our
own times, the facts we are about to relate furnish undeniable proof
that Don Bosco too was deeply loved by his boys.
Besides caring for his oratory, Don Bosco also carried out his
priestly ministry in the prisons, at the Cottolengo Hospital and at
the Rifugio; his free time was negligible. Such endless daily tasks
necessarily compelled him to work long hours at night to produce
the books needed by youngsters, and the work nearly cost him his
life.
Only a few weeks after he had taken possession of the Pinardi
shed, his already fragile health worsened so notably that his doc
tors warned him to refrain from any kind of work unless he wanted
to die in the prime of life. Father Borel, who valued him and cared
for him as a brother, realized the danger and sent him to stay for
a while with good Father Peter Abbondiolo, pastor at Sassi, a
suburb of Turin at the foot of Superga. Don Bosco would spend
his weekdays there and on Saturday evenings would return to
Turin to be with his boys on Sundays. Notwithstanding the kindly
concern of the pastor, and the healthful air, that rest did not restore
Don Bosco’s strength as expected. One reason was that, unable to
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
sit back and do nothing, he took on the chores of a curate. Again,
his nearness to Turin drew many of the oratory boys to pay him
frequent visits. Between them and the boys at Sassi, he had his
hands full. But there was more: the oratory boys were not the only
ones who came to Sassi, in groups or singly, whenever they could;
there were also the pupils of the Christian Brothers, who, one day
put him in a doubly embarrassing situation. W hat follows was
narrated to us by Charles Rapetti, bursar of St. Primitivus School,
and by other people who witnessed the event.
Among the various schools which the Christian Brothers were
running very successfully in Turin was St. Barbara’s, a municipal
school with several hundred boys. Don Bosco used to go there
every week to hear confessions and several boys even walked to
the Valdocco oratory for the same purpose; nearly all were his
penitents.
Toward the end of spring that year the boys had a spiritual re
treat. They were expecting Don Bosco to come for confessions,
and for this reason hardly any of them thought about going to
confession to any other priest. Finally, the closing day of the re
treat came, and the boys, that morning, on arriving at school found
out that Don Bosco had not come. They, therefore, individually
requested permission from their respective teachers to go to him
at Valdocco. Not finding him there and learning that he was at
Sassi, they set out in various groups, some being under the im
pression that Sassi was a stone building1 nearby, and others that it
was a place on the outskirts of Turin. The poor youngsters had
no idea of the distance, which was several miles. When they
reached the Po River they should have realized that they were
leaving the city limits, and should have gone back to school. Think
ing before acting never has been a trait of the young, and so,
listening only to what their hearts prompted, one after the other
they continued their search undaunted.
It was a rainy day. Somewhere across the river, the boys, un
familiar with the countryside, lost their bearings and wandered
about looking for Don Bosco through meadows, fields, and vine
yards. People they met asked them: “Where are you going? Whom
are you looking for?”
1S a ssi in Italian means stones. [Editor]
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“We’re going to Sassi to look for Don Bosco. Where’s Sassi?
Where’s Don Bosco?”
“You’re going the wrong way,” the farmers told them. “Go
back, follow the turn of the road and go up the hills. But who is
this Don Bosco? That’s not the name of the pastor at Sassi, and
there is no priest there that we know of by that name.”
“It can’t be,” the wandering boys replied, “they told us that Don
Bosco is at Sassi, so he must be there.”
Some of the boys who had lagged behind, unknown to the first
groups, got the name mixed up and kept asking: “Where’s Sassari?”
Laughing, the people told them: “Sassari is in Sardinia, and
you get there by boat.” The boys were humiliated.
Finally somehow or other, from different roads they converged
on the Sassi parish church, some 300 of them, soaked in perspira
tion, bespattered with mud, so tired and hungry that anybody
would have felt sorry just to see them.
Don Bosco was called. On seeing so many of his little friends, he
was deeply moved.
“What brings you here, my dear boys?” he asked. “Did your
teachers give you permission?”
One of them spoke for all: “We’ve been having our spiritual re
treat during the last few days. Today is the closing day and we
want to go to confession to you. We expected you yesterday at
St. Barbara’s. When we didn’t see you this morning, we got per
mission from our teachers to go to look for you at Valdocco, and
from there we came here, in different groups. We did not know
that all of us were doing the same thing. We didn’t tell the superiors
we were coming here because we thought we’d be back at school
in time for Mass and Communion. Many of us want to make a
general confession, and almost all want to make their annual con
fession.”
One can easily realize the amazement of Don Bosco and his
hosts. They could not help admiring such youthful enthusiasm, but
they tried to persuade the boys to return to school at once, to re
lieve the anxiety of their teachers and parents. It was like talking
to the wind: they had to give in to the boys, who insisted on staying
for confession. Don Bosco and the pastor had quite a problem on
their hands. How could they ever take care of such a large crowd
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of boys, who wanted to make general or annual confessions? How
could they get them back to school in time for Communion? Not
even a dozen priests would have been enough, and all the boys
wanted to confess to only one priest! They were finally persuaded
that this was not possible and that they would have to postpone
their Communion until the following day. After this had been
achieved, exhausted though he was, Don Bosco went into the con
fessional. So did the pastor, his curate, and another priest, a
teacher at the municipal school, and they were all busy until one
o’clock in the afternoon. Even so, they could not fully satisfy the
devotion of the boys.
But there was yet another problem. The boys had left Turin
much like the crowds that had followed Jesus to the desert. In
their single desire to go to Don Bosco for confession they had not
thought of bringing along anything to eat, since they all assumed
that they would be back home for breakfast. So, besides satisfying
their devotion, Don Bosco also had to quiet their pangs of hunger,
for they were starved after such a long hike on empty stomachs.
Unable to repeat the miracle of the loaves, the good pastor relieved
Don Bosco’s embarrassment by substituting his own charity for the
miracle. He took all he had: bread, polenta,2 beans, rice, potatoes,
fruit, cheese, in short, everything edible which he could find, and
set it before his famished guests. Since there was not enough food
in his own larder, he appealed to the neighbors for more. Thus the
youthful army was fed, and was later able to return to the city
without fainting along the way.
But if Don Bosco and his generous host were embarrassed that
morning, an even greater embarrassment awaited the Christian
Brothers, the retreat preachers, and guests at St. Barbara’s. At the
time set for Mass and general Communion, of the 400 pupils only
a score or so were present: all the rest were either at Sassi or
wandering around near there.
Something similar, but on a much smaller scale, happened later
on. On a school holiday a group of these same pupils, among them
a brother of Michael Rua,3 started off for Sassi early in the morning
to attend Don Bosco’s Mass and receive Communion. Those who
had not been able to go to confession before setting out, confessed
9 Mush made o f cornmeal. [Editor]
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to him. Mass, of course, was delayed till a late hour; but the boys
were happy and in good spirits when they returned to the city;
Don Bosco too felt greatly consoled. Michael Rua heard about the
spiritual joy and fond recollections of that happy outing from his
brother, who was three years older.
Incidents such as these clearly show how well loved Don Bosco
was by the boys who knew him. They also tell us that Sassi was no
place for Don Bosco to rest and restore his poor health.
*See footnote No. 5 on p. 202. [Editor]
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C H A P T E R 49
A Decisive Choice
ARCHIONESS Barolo had now been in Rome some
eight months, struggling to overcome serious difficulties in obtain
ing papal approval for the rules of her religious institutes. Her
continual prayers to the Blessed Sacrament, her repeated visits to
Pope Gregory XVI, to cardinals and other high prelates, as well as
a letter of recommendation from King Charles Albert, finally pro
duced the desired result from the Sacred Congregation of Bishops
and Regulars. Her success came as a great surprise to many people
who had thought it impossible.
The marchioness returned to Turin on May 6, 1846, with the
constitutions of her institutes amended and approved, and she was
given a joyful welcome by the Sisters of St. Anne, the Sisters of
St. Mary Magdalen and other people who benefited by her charity.
Together with the other priests of the Rifugio, Don Bosco also
welcomed her, and partly from her and partly from Silvio Pellico,1
her traveling companion, he came to learn how arduous was the
task of obtaining the Holy See’s approval of new religious con
gregations at a time when the Holy See’s policy was one of wait
and see. This was a rule to remember and go by, for years to come;
still he found in it reasons to rejoice, for he was reminded of the
mysterious promises he had received in his dreams. In fact, with
his usual smile and in a light vein, he kept telling the marchioness:
“Give me plenty of money, give me millions, and you’ll see what
I can do. I will soar so high that I will cover the whole world with
my wings.”
The marchioness, already informed that City Hall was opposing
his oratory, and aware of the rumors about him, was painfully
surprised at these words of his and shortly after, while paying a
1See footnote N o. 3 on p. 105. [Editor]
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visit to the Sisters of St. Joseph, almost in tears, she repeated his
words and added: “Pray for him. I am afraid that saintly man will
really end up insane!”
She, therefore, resolved to persuade him to curtail his exhausting
work. Seeing that his health was noticeably worsening, she sent for
him and firmly suggested several months of complete rest in some
remote and healthy spot, offering him 5,000 lire for a treatment
she rightly considered necessary. “Marchioness,” Don Bosco re
plied respectfully, “I am very grateful to you for your kind offer,
but I did not become a priest to look after my health.” Father
Borel, who was present and knew Don Bosco well, admired this
reply so much that he would often recall it in proof of his friend’s
holiness. Without mentioning names, he also quoted it often in his
instructions to priests and seminarians.
The marchioness was not to be put off, however. Sincere though
she was in her offer, she hoped that Don Bosco would forget all
about his boys if he were to leave Turin for a time. In the begin
ning she had not minded his involvement with the oratory, but
now, fearing possible inconveniences from the boys’ occasional
visits to Don Bosco at the Rifugio and at St. Philomena Hospital,
she was determined that he should devote himself entirely to her
own institutes. Exclusively absorbed in her own undertakings, she
did not fully grasp Don Bosco’s mission, even as she had failed to
grasp the mission of the Venerable Joseph Benedict Cottolengo.8
Having made up her mind, she went to Don Bosco one day and
said: “I am very pleased with the work you are doing for my in
stitutes. I am particularly grateful to you for introducing hymns,
plain chant, and organ music during church services, as well as for
teaching arithmetic and the metric system in the school, along with
so many other practical things.”
“There is no need to thank me, Madame,” Don Bosco replied.
“A priest has a moral obligation to work. I was only doing my
duty and God will reward me, I am sure, if I deserve it.”
“I also want to say, or rather repeat, that I am very sorry your
many activities have undermined your health. You cannot possibly
look after the spiritual direction of my institutes and your home
less boys as well, particularly since their numbers have grown be
11S e e footnote No. 2 on p. 51. [Editor]
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yond all limits. My suggestion is that from now on you limit your
self to your duties as chaplain of St. Philomena Hospital, that you
stop visiting the prisons and the Cottolengo Hospital; and above
all, that you stop looking after boys. What do you say to,that?”
“My dear Marchioness, God has helped me so far, and I hope
that He will help me also in the future. Please do not worry. Father
Borel, Father Pacchiotti and myself will see to it that everything is
taken care of to your complete satisfaction.”
“But I cannot stand by and see you kill yourself. Whether you
realize it or not, trying to do so many different things at the same
time is only ruining your health, and it may also hurt my own in
stitutes. Then, there are rumors going about . . . with regard to
your mental faculties. I am, therefore, obliged to advise you . .
“To do what, Madame?”
“To give up either your oratory or my hospital. Think it over*,
and give me your decision at your convenience.”
“I have already thought it over, and I can give you my answer
now: You have money and means, and you will have no trouble
in finding all the priests you want to direct your institutes. But
poor boys have nothing, and that is why I cannot and must not
forsake them. If I were to give them up now, the work of several
years would be lost. So from now on I shall gladly do all I can for
the Rifugio, but not as a full chaplain. I am giving up this post to
devote myself more fully to the care of these boys.”
“But where will you live? How will you manage without a
salary?”
“I shall go wherever Divine Providence calls me. Up to now
God has never let me lack for anything, and I am confident that
He will not fail me in the future.”
“But your health is gone, your mind is giving way, and you
need rest. Please listen to my advice (I am speaking now as a
mother, Don Bosco): I will continue to pay your salary and even
increase it, if you wish, but go away for a few years, or as long as
you need. Get a thorough rest and when you are fully well, come
back to the Rifugio, where you will always be welcome. Otherwise
you put me in the painful position of having to dismiss you from
my institutes. If you oblige me to take this step, you will go deep
into debt for the sake of your boys. Then you will come to me for
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help, but I tell you frankly right now that I will refuse all your
requests. Please think this over seriously.”
“I have already thought it over for a long time, Madame. I
have dedicated my life wholly to the welfare of these poor boys,
and no one will ever make me stray from the path that the Lord
has marked out for me.”
“You prefer your ragamuffins to my institutes? Very well, then,
consider yourself dismissed as of now, and I shall arrange this very
day for someone to take your place.”
At this point Don Bosco brought to her attention that an instant
dismissal would give rise to unpleasant rumors and that they had
better proceed calmly, to preserve among themselves that charity
which, one day, standing at God’s tribunal, they would wish to
have maintained.
The marchioness calmed down at these words and then said:
“Well, I will give you three months, after which time you will have
to leave the spiritual direction of my institutes to somebody else.”
Don Bosco agreed and, confident of God’s help, abandoned
himself to the loving care of Divine Providence. It was this con
fidence which assured the success of his work, for the Holy Spirit
says: “Cursed is the man who trusts in human beings, who seeks
his strength in flesh.” (Jer. 17, 5)
But the marchioness did not give up so easily. In an attempt to
get him to give up his idea by pointing out how uncertain his
future would be, she sent her secretary, Silvio Pellico to him with
the instruction: “Renew the offer I made to Don Bosco. If he
accepts, good; I’ll do whatever he wants. But if he again refuses,
repeat to him what I said, that he is never, never to come to my
door asking for alms. He will soon need money, I can see that, but
I will not give him a soldo or even a centesim o”
Don Bosco was not impressed and replied that he regretted dis
pleasing such a kind lady, to whom he was deeply indebted but,
since he knew that the Lord had entrusted him with the care of
boys, he was afraid of going against God’s will by forsaking them,
and that this was the sole reason that made him turn down her
generous offers.
Father Cafasso and Father Borel were soon apprised of this un
fortunate clash. After a call on Father Cafasso, from whom, how
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ever, she learned nothing of Don Bosco’s intentions, the marchioness
wrote the following letter to Father Borel:
May 18,1846
Dear Father Borel:
A conversation with Father Cafasso has led me to believe that a
clarification between ourselves is necessary, dear Father. Such an under
standing, I believe, had best be sought in writing rather than in speaking,
all the more so because whenever I have the honor of speaking with you,
you never allow me to express my respect for you, my admiration for
your virtue and my gratitude for the zealous care you have always shown
for my institutes.
When St. Philomena Hospital became the latest addition [to my in
stitutions], we considered it necessary to appoint a chaplain for it. There
was no one better qualified than you for advice. You selected the ex
cellent Don Bosco and introduced him to me. I, too, liked him from
the very first and noticed a certain spirit of recollection and simplicity
about him which is typical of holy men. My acquaintance with him
began in the fall of 1844, and the hospital was not expected to be ready
for occupancy, and in fact was not, until August, 1845. In my anxiety
to secure the services of such a worthy priest, I agreed to engage him
then and there, and start giving him his regular salary. A few weeks
after he had taken up residence with you, both the Mother Superior of
the Rifugio and myself realized that his health could stand no work.
You will recall how many times I told you to give him special considera
tion and let him rest, and so forth. You did not listen to me, asserting
that priests have to work, etc.
Don Bosco’s health continued to get worse, up to the time of my trip
to Rome, but, although he was already spitting blood, he kept working.
Then I received a letter from you, informing me that Don Bosco was
in no condition to carry on the work he had been hired for. I replied
immediately that I was prepared to continue his full salary, on the sole
condition that he take a total rest, and I am ready to fulfill that promise
now. Do you really think, Father, that hearing confessions and preaching
to hundreds of boys is no work? I believe it is hurting Don Bosco, and
he must go far enough from Turin as not to have to subject his lungs to
any strain. When he was at Gassino, these lads kept coming to him for
confession, and he used to walk them back to Turin.
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Since you are a kindly person, Father, I have doubtlessly deserved
the unfavorable opinion you have of me, as you have clearly told me
that I am against the religious instruction which these boys receive every
Sunday, and the care that Don Bosco takes of them during the week. I
do really believe that the work is excellent in itself and worthy of those
who have undertaken it. However, on the one hand, I firmly contend
that Don Bosco’s health does not permit him to continue such work, and
on the other, I find it rather improper that these boys, who previously
used to wait for Don Bosco at the door of the Rifugio, now should wait
for him at the entrance of the hospital.
Without bringing up the past—about which Father Durando3 feels
exactly as I do—I will mention only what took place yesterday. Mother
Superior of the hospital told me that a girl of loose morals, who had
been dismissed from the Rifugio, visited the hospital with the family of
one of our patients. With her there was a woman whose little girl was
taken from her at the suggestion of the pastor of Annunciation Church,
and is now at the Rifugio. I sent both of them out of the hospital.
A few minutes before, seeing a group of boys at the door of the hos
pital, I asked them what they wanted and they told me they were waiting
for Don Bosco. Some of them were not so young. Now both this bad
woman and this girl, whom I had asked to leave the hospital and who
were angry, passed through the midst of these boys. What if this girl
had said something about her shameful profession to these pupils of
Don Bosco?
To sum up briefly:
1. I approve and praise the instruction being given to the boys, but
because of our type of inmates, I object to the boys’ habit of gathering
around the doorways of my institutes.
2. I firmly believe that Don Bosco needs a complete rest because of
his weak lungs, but I shall not continue his salary, which he can surely
use, unless he agrees to go far enough from Turin as not to be in cir
cumstances which would do anything harmful to his delicate health.
This becomes all the more important to me as my respect for him grows.
I know, Father, that we differ on this point. Were it not for my con
science, I would be ready, as always to submit to your judgment.
With unalterable regard and profound respect I am honored to be,
Your devoted servant,
Marchioness Barolo nee Colbert
He was the superior o f the Vincentians in Turin. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
This letter reveals both the determination and the great charity
of the marchioness’ noble heart. She did not refrain from calling on
Don Bosco one day, while he was busy working in his shed now
converted to a chapel. As yet, he did not have a room for himself
in Pinardi’s house, since the leases of the tenants had not expired.
The marchioness looked about the hovel of a building and entered
the shed. She stared for a moment at the crude, cramped quarters.
Knowing nothing of Don Bosco’s heavenly mission, she interpreted
his refusal of her generous offer as a mere whim and an act of
obstinacy which prompted him to prefer his present wretched state
to her generous offers.
Informed of her presence, Don Bosco came up to greet her, but
as soon as she saw him, the marchioness wasted no time in saying:
“What do you hope to accomplish here without my help? You
haven’t a penny, I know! Yet in spite of this you won’t take my
suggestion? Ail the worse for you! Think it over well before you
make up your mind! Your whole future depends on it!
What a study in contrast, Don Bosco and Marchioness Barolo!
He had accepted the post of chaplain and spiritual director of St.
Philomena Hospital only as a temporary measure. His priestly work
among the girls was strictly one of duty and exclusively for motives
of charity, while in regard to boys there was added a holy inclina
tion prompted by divine grace. Hence, despite the fact that his
present post had the great attraction of offering him security, re
spect, and material advantages for the rest of his life, he still pre
ferred the evangelical poverty of his true vocation. He prayed to the
Lord: “Incline my heart to your decrees and not to gain.” (Ps. 118,
36) Nor was his determination shaken by the thought that he would
certainly forfeit the favor and goodwill of the marchioness who
was extremely generous toward all works of charity. Unswerving in
his decision, he responded coldly to the appeal of the noble lady
and remained impassive to her remonstrations. Willing though he
was, as we shall see later, to help in her institutions, he would never
stoop to ask for any assistance that might commit him, out of grati
tude, to something that would be harmful to his oratory.
On her part, unyielding in what she believed to be the right thing
to do, the marchioness could not forgive Don Bosco for giving up
her institutes, although she always esteemed him highly for his
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virtues. Don Bosco’s withdrawal meant to her the loss of a cherished
project of hers, namely a congregation of priests to whom she could
entrust her charitable institutions and who would keep alive their
original spirit. In Don Bosco she had sensed the necessary qualities
for the superior of such a congregation.
She was a powerful woman: she had the backing of the king and
all the authorities, she was rich and of noble lineage, she was
popular because of her charities; consequently she could not help
resenting Don Bosco’s invincible resistance to her wishes. Her rela
tives had quickly detected her annoyance and she herself spoke of
it to friends who visited her, so that, little by little, as the reason
for her resentment became known more and more, it served Don
Bosco admirably, who was keen about keeping his reputation un
tarnished. His unexpected dismissal from the Rifugio could have
given rise to heaven knows what suspicions unless people really
knew the true reason. Don Bosco was mindful of the warning in
the Scriptures: “Cherish your good name.” This explains why he
acted the way he did and why he gave, at times, almost provoca
tive answers. They were meant to force the marchioness to make
known the real reasons for his dismissal.
In the meanwhile he continued to call on her, though their rela
tionship was now an exercise in diplomacy, the marchioness treating
him stiffly and Don Bosco replying with great gravity. At times their
meetings even took on a comic appearance. Very calmly, but rather
sardonically, the marchioness would ask him as he entered her re
ception room: “You are penniless, aren’t you?”
“Not at all,” Don Bosco would reply affably, but still grave and
reserved in manner. “I did not come for money. I already know
where you stand on that score and I have no intention of importun
ing you about it, all the more so, since I do not need anything . . .
and if you will permit me to say so, with no offense intended, I do
not need you either, Madame.”
“Is that so?” she would retort. “How is that for pride?”
“I,” continued Don Bosco, “do not want your money, but I can
truly say that, while you do not relent your stand even when you
know that I am in need, I would act very differently toward you.
I know that what I am saying is quite unthinkable, but if you were
to fall on hard times and need my assistance, I would be ready to
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
take the cloak off my back and bread from my mouth to help you.”
For a moment the marchioness was speechless, but then recover
ing her usual poise, she replied: “I know you are putting on a show
of not needing my help and rejecting my aid! Canon Cottolengo
did the same. He didn’t want my money either.”
This good noblewoman, gruff only in appearance, kept her irrev
ocable word of never assisting Don Bosco personally, but she had
no intention of refusing all help to his oratory. From time to time
she secretly sent money to him forbidding her messenger to reveal
where it came from. In a ledger kept by Father Borel to record alt
the alms given to the festive oratory, there is an entry for May 17,
1847, which shows that the marchioness, through Father Cafasso,
donated 810 lire for a few Masses. In June of the same year she
lent carpets from the Rifugio for the feast of St. John [the Baptist]
at the oratory. Again in June, 1851, there is another entry of 50
lire from the marchioness to Father Borel. These offerings were
given to Don Bosco by Father Borel, while other sums, less fre
quently, were probably handed to him directly by various people
who were strangers to him. Those familiar with the noble lady’s
habits have no doubt that the donations were hers.
We wish also to add that the marchioness was a woman of re
markable piety and genuine basic humility, despite her vigorous
personality. Whenever Don Bosco came to visit her, as he was about
to leave she would kneel before him and ask for his blessing. This
we know from Father Giacomelli, who added, with the simplicity
of a candid soul: “She never asked mine!”
Meanwhile, toward the end of May, Don Bosco began looking
for a lodging; he had to leave St. Philomena Hospital in August.
He was also worried about the new life to which he would have to
adjust. Until now he had always lived in a family, whether at
school, in the seminary, in a parish, at the Convitto or at the
Rifugio: from now on, he would be all alone. But he knew how to
trust in his heavenly Mother, from whom he had always obtained
help and strength in need.
He was not long in reaching a decision. Ever since he had trans
formed the Pinardi shed into a chapel, his first thought had been
to establish his residence in the house after ridding himself of his
dubious neighbors. Pinardi’s house was one of ill repute and dis
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order and, if God’s will had not been revealed very clearly to him,
Don Bosco would have been guilty of serious imprudence. He
tackled the problem without delay. Its solution would take time and
money. As far as time was concerned, he had to be patient; as for
money, he had to be ready to make any sacrifice. It was most im
perative that he permanently drive away the shameless tenants from
that building.
Mr. Pinardi had rented all the dwelling units of his house, five
on the upper floor and six on the main floor, to Pancrazio Soave.
Pancrazio, keeping a few rooms for himself and his tiny starch
factory, had sublet all the others. Don Bosco, therefore, began nego
tiating with him. He started renting the rooms one by one at double
their rate, as the different leases expired or the tenants vacated
them. On June 5 [1846], he rented three adjoining rooms facing
west on the upper floor at five lire each a month; their lease ex
tended from July 1, 1846 to January 1, 1849. He limited himself
to taking over the keys, without occupying the rooms or even setting
foot in them. Soave found the leases very profitable, but he kept
telling Don Bosco: “Come and live in those rooms!”
“I don’t need to just yet,” Don Bosco would say. “They are too
few for my purpose. I shall occupy them as soon as I can have the
whole house!” His true purpose, however, was to avoid living under
the same roof with people of disreputable character, lest he expose
his priestly reputation to idle gossip.
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CHAPTER 50
A New Pope
JL /'A R K clouds were gathering on the political horizon.
Toward the beginning of May 1846, Count Camillo Cavour’s
article Des Chemins de fer en Italie appeared in the Revue
Mensuelle of Paris. The article described not so much the natural
benefits which Italy would derive from commerce, thanks to the
new railways which had shortened distances, but rather the moral
benefits. Many other books were written on this subject in Piedmont
to create a public opinion favorable to the liberal party. All of them
harped on national independence, but none advocated the destruc
tion of the temporal power of the popes. This, however, was the
purpose of the carbonarifx even though they studiously concealed it
so as not to outrage the conscience of Catholics.
While a suitable opportunity was being sought to push King
Charles Albert into espousing the desired cause, unexpectedly the
Austrian government itself offered one. For two years Piedmont
had been permitting Ticino2 to import salt from Genoa and Mar
seilles, and transport it through Piedmont. Austria had protested,
alleging certain customs rights of its own which Piedmont refused
to acknowledge. After a lengthy dispute, realizing that its protests
would be of no use because they were unfounded, Austria retaliated
on April 20, 1846 by more than doubling the duty on wine. This
naturally evoked great bitterness among the Piedmontese winegrow
ers who were acutely harmed by the tariff.
This state of friction delighted the liberals. When a strong article
in defense of Piedmont’s rights and honor appeared in the official
gazette by order of the king, Marquis Roberto d’Azeglio3 organized
1See footnotes Nos. 5 and 6 on p. 2. [Editor]
* A Swiss canton bordering on Italy. [Editor]
* Roberto d’Azeglio (1790-1862), like his brother Massimo, was an outstanding
statesman and patriot of the Risorgimento. He was also very active in establishing
kindergartens in Piedmont. [Editor]
366
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a great popular rally at which shouts of “Long live the King of
Italy” were to be raised. The rally was to be staged on the occasion
of the king’s yearly review of the troops. Charles Albert, however,
warned in time of what was afoot, chose to remain in the palace
rather than precipitate events.
When this maneuver failed, an association of winegrowers was
formed and publicized with praises to the king, festivities, and
conventions, all inspired by political ends. At an agricultural con
vention on Mortara, Lorenzo Valerio4 openly declared that Charles
Albert, with the help of destiny, would expel the foreigner from
Italy.
In the midst of this agitation, Don Bosco published a 150-page
book entitled The Enologist. In spite of long, patient research, we
have been unable to unearth a single copy. After covering such
topics as the cultivation of grape vines, the requirements for a good
wine cellar, the various ways of preparing vats, barrels and other
vessels, Don Bosco went on to explain the different ways of making
wine, the right time for transferring it to other vats, and the means
of preventing it from going sour or acquiring an unpleasant taste
■—one of the reasons why unfortunate families often find all their
work ruined and their only source of income lost.
Don Bosco, interested also in the temporal welfare of his fellow
villagers, had begun the book toward the end of 1844, almost as a
pastime, he said. But it was not Don Bosco’s habit to do things
without a good reason also as regards timing. It seems that a first
draft had been too brief, and now, instead, he treated the subject
at greater length. He distributed several thousand copies among the
peasants and made a gift of the book to some pastors, doctors, and
mayors he knew. He personally presented some copies to several
people in Turin who were posing as champions of liberty for the
people, and he did not neglect certain influential members of the
various conventions. Though not taking an active part in politics
himself, he espoused the ideals and aspirations of the people in
what concerned their temporal well-being. Everywhere, the topic of
the day was trade and wine-tariffs, and with this book of his, Don
Bosco showed himself to be what he truly was, a friend of his
fellow countrymen and a champion of true progress and prosperity.
4See footnote No. 1 on page 148. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The book also won him the sympathy of many persons whose sup
port he considered important.
Meanwhile in the midst of these incipient political stirrings, Don
Bosco was mindful of the Pope; he often spoke of him to the oratory
boys, who in June of that year had a chance to show their venera
tion and affection for the visible head of the Church. In the early
part of the month sad news spread throughout Turin, evoking
profound sorrow in all devout Catholics. The mournful tolling of
bells soon confirmed that Pope Gregory XVI, grieved by the endless
revolts of subjects whose minds had been poisoned by the secret
societies and by the thought of even sadder things to come, had
died in Rome at the age of eighty. The following Sunday in speak
ing to his boys, Don Bosco praised the indomitable spirit of the
deceased Pontiff and emphasized the grave loss to the Church, espe
cially in those troubled times. Among other things he recalled the
Pope’s generous gesture of the year before, when he had graciously
granted a plenary indulgence to be gained at death by fifty people
to be chosen by Don Bosco from among the more zealous spiritual
and temporal benefactors of the oratory. After a fervent exhortation,
he invited the boys to join him in reciting five decades of the rosary
for the repose of the Pope’s soul, and they joined him most heartily.
After this tribute of gratitude to the deceased Pope, Don Bosco
added that, just as a flock cannot be left without a shepherd, the
Church too could not remain without a visible head to govern it,
and therefore another Pope would be elected. He then urged the
boys to pray that the Holy Spirit would illumine and guide the
cardinals to choose one soon, and the boys responded generously.
On June 16, 1846, Cardinal John Mastai Ferretti, bishop of
Imola, was elected Pope, and took the name of Pius IX. Shortly
after the news was received, even in the humble little chapel of St.
Francis de Sales a hymn of thanksgiving rose to God for having
given the Church, after such a brief interval, another head, another
father of all the faithful, one who would turn out to be also a great
benefactor of the oratory.
The new Pope was of a kindly and generous disposition, truly
big-hearted, but firm. He was a man of keen intelligence, vast
knowledge, smooth eloquence, and solid and profound piety. He
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was also well versed in politics and familiar with the ways of the
sectaries. Everyone knew his patriotic sentiments and the Christian
spirit which animated them. He had formerly preached missions in
Sinigallia5 and had spent some time in Chile as secretary to the
nuncio. He was deeply devoted to the Immaculate Virgin and had
a strong interest in poor boys, having been president of both
Giovanni Tata and St. Michael hospices. His inclinations, therefore,
were like Don Bosco’s whose ideals he would grasp so well as to
become his generous and affectionate protector.
Shortly after he ascended the papal throne, Pius IX issued a few
edicts on administrative reforms, and on July 17 he granted a
generous amnesty to well over a thousand political prisoners and
exiles who had been convicted of conspiracy or insurrection.
As soon as the amnesty was announced, Italy, and the whole
world resounded with the cry, “Long live Pius IX!” Rome was
suddenly plunged into delirious joy, wild as an orgy: public demon
strations, celebrations, banquets, patriotic parades, triumphal arches,
illuminations of the city, odes, music and the ovation of an immense
multitude greeted the Pope wherever he went. Pius IX himself asked
for moderation as a sign of obedience, but the secret societies,
whose leaders had organized these public demonstrations and care
fully regulated them for their own ends, kept on arousing the people
under pretext of exalting the Papacy. In this they were unwittingly
aided by the vast majority of Catholics who were prompted by
sentiments of faith and love for the Pope.
The secret societies labored indefatigably to force Pius IX to
make one concession after another, as they showered him each time
with flattering tributes. They hailed him as a liberal Pope, in the
hope that their lie would not be challenged. Writers who had been
in the habit of insulting the Papacy, now praised Pius IX to the
skies. Leading European newspapers acclaimed his patriotic spirit
in the hope of overcoming King Charles Albert’s indecision and
reluctance. Massimo d’Azeglio6 wrote articles for seven publica
tions, including two magazines, one British, the other French, in
which he exalted and magnified Pius IX as the hope of Italy, depict-
*A city in the province o f Ancona, Italy. [Editor]
9See footnote No. 1 on p. 113. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ing him as the Pope portrayed in the Instruction issued in 1820 by
the secret societies.7 Turin followed the example of Rome; the drive
for freedom, deceitfully attributed to the Vatican, was now also in
filtrating the clergy. Mazzini’s followers kept aloof and implored
their leader to do likewise, to step aside and leave free reign to
Gioberti, Massimo d’Azeglio, Mamiani and others who were work
ing for the same ends. Indeed they were, but, at the time, their
efforts were directed toward laying the foundation for a constitu
tional government rather than for a republic.
Notwithstanding his love and enthusiasm for the Pope, Don
Bosco was not taken in by the cheap lyrics of the street. Although
the honors rendered to Pius IX seemed a fitting tribute to his
divinely constituted authority and personal holiness, Don Bosco,
nevertheless, detected in them the seeds of serious political develop
ments harmful to the Church. So he passed the word along to his co
workers, to the older and more judicious boys, to be on their guard
and not to let themselves be carried away by popular enthusiasm,
but to stand united with the Pope and the archbishop, ready to obey
their instructions. Archbishop Fransoni, too, perhaps the first among
the bishops to do so, sensed the true motivation behind these
demonstrations, the hypocrisy and evil aims of the secret societies,
and he wasted no time in clearly alerting his flock and especially
his intimate friends, including Don Bosco, not to let themselves be
taken in by false ideas of freedom through their love for the Papacy.
For this reason, there was growing in certain quarters a sullen
resentment against the noble prelate, who, ready to endure any
persecution rather than fail in his duty, continued to govern his
diocese with admirable peace of mind, carefully attending to the
needs of each individual parish.
It was at this time that Archbishop Fransoni delegated Don
Bosco to go to Viu, [a little village] in the Lanzo valley, to look
into the conduct of a woman, who was being referred to as the
saint of Viu because of a mode of life which seemed to be extraor
dinary. Rumors had it, and she herself did not deny it, that, for a
long time, no one had seen her take nourishment. People made
donations to her, which, in truth, she made good use of by aiding
poor or orphaned girls. Her advice and prayers were in demand.
7See pp. 4ff. [Editor]
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Don Bosco complied with the archbishop’s request and, after
obtaining detailed information, was convinced that the woman was
of good moral conduct and obedient to the laws of the Church.
He suspected, however, that ignorance and vainglory went hand in
hand with this. All he had to investigate, therefore, was her reputed
sanctity, and this was to be judged by the sincerity of her intentions;
there was no need to waste any time on the wonders attributed to
her.
After making his retreat with Father Cafasso at St. Ignatius’
Shrine, Don Bosco went down to Lanzo and invited a friend of his,
Mr. Melanotti,8 a cafe owner, to go with him to Viu. Once there,
he went straight to the pastor and sent Melanotti to tell the saint
that he would soon call on her, but in such terms as to indicate
that he was in no particular hurry, and attached no importance to
this visit. Mr. Melanotti, well briefed also about observing the
woman’s slightest word or gesture, went and delivered his message.
The saint did not seem very flattered by his cold message and could
barely conceal her impatience after an hour had gone by without
her visitor showing up. At last Don Bosco appeared and was
ushered into the presence of the woman, who was sitting on a chair
of her own amid her admirers. She expected Don Bosco to greet
her with a certain show of respect and reverence, but, without a
word or even a glance, he took a seat next to the people around
her and listened to their conversation.
Suddenly Mr. Melanotti turned to him and said: “Don Bosco,
we are very lucky to have the saint in our midst and to be able to
hear her wise words and spiritual advice.”
“That’s all very well,” Don Bosco replied, “but I’d like to speak
to this lady alone and discuss some confidential matters of great
importance with her.”
Already annoyed by his manner and now vaguely aware of some
threatening danger, the woman rose and with an authoritative tone
and gesture replied: “It is my policy to talk in public, so that every
one may hear and see how I conduct myself. I am not trying to fool
anybody. I want only the yes, yes; no, no of the Gospel.”
“Granted,” answered Don Bosco: “I can see your point and your
9A native of Lanzo, he, as a boy, had attended the oratory in Turin with his
brother. See also p. 225. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOH N BOSCO
interpretation of Holy Scripture, but please let me talk to you
privately for a moment, and I think you’ll not regret having listened
to what I have to tell you.”
After a moment’s hesitation, the woman walked out of the room,
beckoning Don Bosco to follow her. Melanotti took up a position
from where he could easily witness what was happening. When they
were in the adjoining room, with the door ajar, the woman waited
for whatever it was Don Bosco had to tell her. After a brief silence,
he began in a low voice. “How long have you been plying this trade
of cheating, make-believe and gossip?”
“What?” cried the woman, barely able to control herself. “I don’t
understand!”
“Since you don’t understand, I’ll repeat my question,” Don Bosco
said calmly.
“Me, a cheat, a make-believe?” exclaimed the woman, in a rage.
“That’s right,” Don Bosco went on, “you are a cheat and a
woman full of pride. By abusing God’s name, you deceive ignorant
people with your tricks.”
“You are the one who is proud,” the woman screamed, now
quite beside herself and ready to spew forth a long string of insults.
But Don Bosco cut her short at once, and with a smile, said
calmly: “I had no intention of offending you. Do you know why
I talked to you as I did? I had to find out whether you are really
a saint or whether your saintly life is a mere hypocrisy. But since
you completely lack the one virtue indispensable to a saint, namely
humility, I am convinced your sanctity is nothing but a sham, an
evil means for living at the expense of others and enjoying the
esteem and veneration of the fools who believe in you. And this
I say in the name of the archbishop who sent me here.” He then
revealed to her, quite frankly, as if he was absolutely certain of it,
everything that his fine sense of intuition had led him to guess. He
also described to her the shame and the great harm she might suffer
if some day, as could easily happen, some incredulous, inquisitive
person were to spy on her and find out her secret.
The woman was stunned and petrified. She realized his authority;
in those days a deception of this kind could have met with severe
punishment under the civil laws also, should she be denounced.
So, after Don Bosco had addressed a few charitable words to her,
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exhorting her paternally to put her conscience right and to live a
more Christian life without resorting to such false trappings, she
acknowledged her guilt and replied: “I did not think you were so
shrewd. Thank you for your advice. I will do exactly as you say,
but I implore you not to disclose what has taken place between us.
I solemnly promise I will at once give up my practices.”
Don Bosco allowed her to retire, without suffering any embarrass
ment or loss of prestige, from the path she had so unadvisedly
chosen. From what he learned later, she kept her word. She moved
to another village for a time, acted like every other mortal being,
and thus discredited any false rumors about her. Don Bosco had
detected in her much ignorance, but also good faith, in that she
thought she could use questionable means to help poor girls. Don
Bosco made his report to Archbishop Fransoni, who was glad to
hear that the poor woman had come to her senses and that her
credulous followers had become wiser. A t the same time he con
gratulated himself on having a priest who knew so well how to act
in delicate circumstance. Mr. Melanotti himself was the source of
this narration.
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CHAPTER 51
A Timely Booklet
J O ON BOSCO was not too tired to plan another book
that year. His young boys needed a type of manual which was then
nonexistent. In those days, every province, not to say every town of
Piedmont had its own weights and measures. This was, of course,
a great obstacle to trade. On September 11, 1845, a royal edict,
effective January 1, 1850, abolished all the old weights and meas
ures throughout the realm in favor of the metric system.
To prepare the people for the changeover, the government dis
tributed well in advance comparative tables of the new weights and
measures to all the different municipalities and published pamphlets
explaining the new system in simple language. Teachers began
explaining it to their pupils and the mayors of each town were urged
to establish evening and Sunday classes for adults.
But even before the government took these measures, as soon as
the new edict appeared, Don Bosco went to work and expertly
wrote a booklet entitled: The Metric System Simplified, preceded
by the four basic operations of arithmetic, for artisans and farmers
by Father John Bosco.1 It would not be out of place to note here
that Don Bosco always used the title of “Father” before his name
in all his books, because he esteemed this title above any other
human honor.
The importance of this new booklet of his can be judged by the
fine pastoral letter which Bishop Philip Artico of Asti wrote a few
years later on the metric system:
Do not be amazed, he wrote in his letter to the pastors, if your bishop
is writing on a topic which seems more related to political economy than
1II sistema metrico decimale ridotto a semplicita, preceduto dalle quattro prime
operazioni dell’aritmetica, ad uso degli artigiani e della gente di campagna, per
cura del Sacerdote Bosco Giovanni.
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to our apostolic ministry. In His Gospel parables our Divine Master
assumed the various roles of master of the household, master of the
vineyard, and king distributing talents to his servants for investment.
He was so much in favor of industry and commerce that He condemned
the unfaithful servant who had not invested the talent he had received.
You will frequently find Holy Scripture prescribing and praising just
and uniform weights and measures. [We read in Deuteronomy:] “Use
a true and just weight, and a true and just measure.” (25,15) And in
the Book of Proverbs: “Varying weights are an abomination to the
Lord, and false scales are not good.” (20,23) And again in Sirach:
“Be not ashamed of accuracy of scales and balances.” (42,4)
Do not think, my venerable brethren, that it is unbecoming for a
priest to devote himself to such studies or teaching in order to instruct
the simple-minded and protect them against fraud, provided he does
not do so at the expense of his other sacred duties and provided that
he shuns anything smacking of worldliness and filthy lucre. In fact, we
read in the Old Testament that David ordered the priests to look after
“every weight and measure.” (1 Par. 23,29)
Not the least of Don Bosco’s purposes was a concern for one’s
fellow beings that at times imposes an obligation to educate poor
people in economic and social matters, so as to keep them from
the swindling of cruel speculators who would take advantage of
their ignorance.
His eighty-page booklet was written in question and answer form.
Its purpose and form of presentation were explained in a foreword.
Present circumstances impose almost a strict obligation on everybody
to acquire a knowledge of the metric system. Very useful and practical
for all, this new system has been approved by law and will go into
effect in this country in 1850.
Anyone can readily understand how, in a complete changeover of
weights and measures, it is very easy to make mistakes, to be cheated,
or to suffer severe loss.
To forestall such mistakes and aid the public as well as I can, I have
compiled this booklet with a view to rendering the metric system as
simple and intelligible as possible, so that even people of limited educa
tion can understand it without the help of a teacher.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
To make myself more easily understood, I have sometimes departed
from strict arithmetical terminology, because my main purpose is to
make myself clear.
In the preparation of this booklet I have consulted the works of pro
fessors Giulio, Milanesio, and Borghino, and also an arithmetic text
book by a Christian Brother.
Since a knowledge of the four basic operations of arithmetic is neces
sary for the application of the metric system, I explain these briefly in
my introduction in order to facilitate the changeover to the new system.
I have included a comparative table of both old and new weights and
measures. By using the above mentioned four operations according to
the new metric terminology, the old weights and measures can be
changed into the new ones by the simple process of multiplication.
It is my purpose to offer the average reader a clear, simple explana
tion. If my poor efforts do not succeed in meeting everybody’s needs,
they may at least deserve your indulgence. Try this booklet, and take
from it what is good.
In late spring the manuscript was handed over for printing to
John Baptist Paravia, who ran a press and bookstore under the
arcade of City Hall. In the meanwhile, Don Bosco ran into an
unexpected mathematical problem which had to be solved before
the booklet could go to press. Professor Giulio, distinguished
mathematician at Turin University, had also been working on the
metric system and he too had encountered a similar problem after
handing in his manuscript to Paravia. As they were correcting their
galley proofs, they both had to call a temporary halt. Each one,
while searching for an answer, was curious to see what the other
would come up with. The crux of the matter was to find a formula
which would simplify the solution of a very complicated problem.
Professor Giulio often passed by the printer’s to see how Don Bosco
was coming along and grumble over the impasse.
Don Bosco, with a tenacity all his own whenever he made up
his mind to see anything through, did not sleep day or night. In his
search for that formula, he filled pages and whole notebooks with
figures, but in vain. One day, his head full of figures, he took a
walk over to the Po River and strode up the hill to Father Picco’s
summer home, determined to stay there undisturbed until he had
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found a solution. He asked for a quiet room and locked himself in,
scribbling and cudgelling his brains for several days. Mentally
fatigued, he frequently raised his thoughts to God, imploring Him
for the necessary light. Father Picco tried to persuade him not to
rack his brain, but to no avail. Finally an idea flashed through Don
Bosco’s mind. He put it to the test and it proved correct. He had
found the formula! Instantly he left his desk to tell Father Picco
about it. His relatives all came running to hear the good news and
find out what it was all about.
“Yes, I ’ve found it,” Don Bosco exclaimed, “but now I am so
tired and tense that I can’t go into detail. It has been several days
since I’ve had any sleep. I’ll explain it all to you some other time.”
And off he went to the printer’s to give him the go-ahead. As soon
as Don Bosco’s little book appeared, Professor Giulio, who had
approved his formula, adopted it himself and incorporated it into
his own book.
Don Bosco’s latest work was outstanding for its simple, accurate
and intelligible presentation. Several thousand copies were printed
and sold at ten centesimi each. Thanks to his efforts, the metric
system in a short time became popular and easy to use. Even the
common people were so familiar with it that many were saved from
swindlers and bunglers.
Apart from helping the common people, Don Bosco had also
been thinking about the present and future welfare of his own
institution; by promoting something the government had at heart
he was winning its goodwill and allaying the suspicions of those
who opposed him. Father Aporti, the authorities, and teachers
generally praised his booklet very highly. The Unita Cattolica rated
it as the best textbook for elementary grades and the first of its kind
to be published in Piedmont.
Exact accounting is a safeguard of justice [which gives to each
his due], and this booklet was helpful in teaching also some simple
bookkeeping. Don Bosco was very exact in this, and demanded it
of all his co-workers and associates, in keeping with the admonition
of Sirach: “Be not ashamed of a lock, placed where there are many
hands; of numbering every deposit, or of recording all that is given
or received.” (42,6-7)
The success of the first edition, however, did not prevent Don
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Bosco from going over it again and patiently revising it, as he had
done with all his other works. All his manuscripts and the galley
proofs of the many editions of his Storia Ecclesiastica or Storia
Sacra are so full of deletions and corrections that reading them is
quite an achievement.
We shall anticipate here a few remarks on the editions of his
book on the metric system after the year 1846, not only to avoid
returning to this subject again, but also because the later editions
give a better idea of what Don Bosco was really trying to do.
The second edition came out in 1849, “with many revisions and
additions suggested by practice,” as the preface said. It was aimed
not only at farmers and their families, but also at elementary school
pupils. This edition, like the first, had in the appendix a table of
different monetary units in use throughout Europe and in the vari
ous states of Italy comparing them to the new lira or franc.
Years later he prepared a third edition, organizing the material
in such a way that it not only met the new government programs
for the first three elementary grades, but contained everything
necessary for a complete study of arithmetic, with definitions of the
more important figures in geometry. The new edition was entitled:
A Simplified Arithmetic and Metric System, for use in the elemen
tary grades, with a table of the old monetary units and measures
used in Italy compared to the new ones based on the metric decimal
system.2
These revisions called for a new preface, which we reproduce
here as an example to us all, and to all our own writers, of how
important it is to introduce our works, no matter what their topic,
with the name of God.
To Our Good Readers:
This booklet, after a wide circulation through two editions, went out
of print. Now, at the suggestion of numerous and prominent people, it
is presented in a new edition for use in country schools, adult classes
and also in the elementary grades, in accordance with the government’s
programs for public instruction.
*VAritmetica ed il Sistema Metrico Decimate portati a semplicita, per le classi
elementari, col confronto dei prezzi e delle misure antiche d’ltalia in metrico-
decimate.
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People who completed their schooling before the new system went
into effect, or those who, by reason of business or work, need to be
familiar with both the old and the new systems will find great help in
the tables of this book which tell them at a glance how the old stand
ards correspond to those now in use in Italy,
Those who want to convert from one system to the other will find
appropriate formulas for weights and measures and for monetary units.
My purpose is to be brief, clear and helpful to the children of the
working class. If I have been successful, let the glory be given to God,
the dispenser of all good; if not, I hope the reader will at least recog
nize my good intent and be indulgent. May you all enjoy a happy life.
During Don Bosco’s lifetime, the book ran over 28,000 copies
through eight editions.
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CHAPTER 52
A Serious Illness
J L J o n BOSCO seemed to have a limitless capacity for
work. He never gave himself a moment’s rest, and if at times his
body seemed to be resting, his mind was more active than usual
planning new and bigger projects. The sole relaxation he permitted
himself was adorning his little church. From the private papers of
Father Borel, we learn that Don Bosco tried to improve the looks
of the old wooden altar from their first chapel in St. Philomena
Hospital, by adorning it with a new antependium and flower vases.
He then hung small crystal chandeliers over it and some red curtains
at the little windows, besides providing twenty-four additional
benches and two kneelers. In the sacristy he put two more benches,
along with a few other items to enhance the decorum of Holy Mass
and Benediction of the Blessed Sacrament. To draw boys in increas
ing numbers to the church services he also purchased a supply of
medals, crucifixes, rosaries, holy pictures, prayer books, and espe
cially a number of catechisms, which he distributed generously.
The boys readily responded to his hopes. They came by the
hundreds for confession while for hours he sat motionless, calm
and sympathetic, listening to them. People who knew them for what
they had been, were astounded by the change in their behavior, for
in quite a short time they became virtuous, honest and devout young
apprentices. Evident above all was their faith. When any one of
them became seriously ill, he wanted Don Bosco at his bedside to
comfort him in his final moments. Many people, whom he did not
even know, followed the boys’ example, so that he was often obliged
to go to town to minister spiritually to someone.
Meanwhile, the oratory had celebrated the feast of St. Aloysius,
but what a difference in the externals between this solemnity and
the feast of St. Francis de Sales observed earlier that year! Father
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Gattino, the pastor of Borgo Dora, within whose parish limits the
oratory was located, was invited to sing the solemn high Mass, but
he was unable to do so and replied as follows to Father Borel:
“Because of an indisposition that will not permit me to fast so long,
I am reluctantly obliged to decline the invitation. I ask you to be
so good as to excuse me. If you have not been authorized to sub
stitute for me on this occasion by the archbishop, I myself delegate
you, or anyone else of your choice.” By this invitation Don Bosco
intended to show deference to the local pastor.
After the feast of St. Aloysius, the oratory boys solemnly cele
brated that of St. John the Baptist. Don Bosco had received at
Baptism the name of the Apostle John, but since in Turin the feast
of St. John the Baptist was very popular and was usually solemnized
with bonfires and salvos from the troops taking part in the celebra
tion, the boys, believing this to be his name day, began to present
their greetings, congratulations and flowers on that day.1Don Bosco
let them have their way, and for the rest of his life, his name day
continued to be celebrated on the feast of St. John the Baptist.
Both these feasts were a success at the oratory in the sense that they
brought the result that Don Bosco wanted, namely a very large
number of Communions. To mark the occasion Don Bosco had
given each boy, 650 of them, as Father Borel relates, a copy of his
devotional booklet Six Sundays in Honor of St. Aloysius.
Don Bosco always found time for everything, but human en
durance has its limits. One Sunday, after his very tiring activities
at the oratory, he returned to his room at the Rifugio and suffered
a fainting spell which forced him into bed. His illness soon devel
oped into bronchitis, with a racking cough and serious inflamma
tion. Within a week poor Don Bosco was at death’s door. He made
his confession and since it was Sunday, Father Borel went to the
oratory and took along several boys to escort him as he carried the
Holy Viaticum to Don Bosco from the chapel of St. Philomena
Hospital. As they carried the torches, the poor boys were crying
so much that they excited the compassion of all who saw them.
Don Bosco, instead, was resigned and calm as he lay there awaiting
1 In Italy and other countries as well, the name day is kept with greater festivity
than the birthday. It is a reminder that the child, on his spiritual birthday, was
placed under the protection of a saint whose virtues he should imitate. [Editor]
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his last hour. His mother had been informed and she came at once
to Turin along with his brother Joseph. His condition became criti
cal and he received the Anointing of the Sick. Father Borel, who
nursed him with loving care, regarded him as already lost and wept
without restraint. At his request, numerous prayers were being said
for him in all the institutes of Marchioness Barolo and others in
Turin and, of course, at the festive oratory.
Don Bosco wrote the following comment on his illness: “I think
I was fully prepared to die at that moment. I was sorry to leave
my boys, but I was glad to end my days knowing that the oratory
now had a permanent base.”
This certainty of his flowed from the conviction that God and the
Blessed M other had wanted and founded the oratory, while he him
self was a mere instrument, maybe a useless one. He was convinced
that God would surely find many others much better equipped to
carry on, and that Father Borel would make any sacrifice rather
than abandon the work.
Early in the week, as the sad news of his sickness spread, the
oratory boys were overwhelmed by indescribable grief and anxiety.
Several of the older ones volunteered as nurses, and, taking turns,
looked after him constantly, day and night, in testimony of their
great love for him. A t all hours, crowds of boys could be seen out
side his room waiting for news of him. They were not satisfied with
mere information; some wanted to see him, and talk to him, while
others volunteered to nurse him or help in some other way. The
doctor, however, had forbidden all visitors, and so the nurse would
not allow them in. Touching scenes would then take place.
“Just let me take a peek at him,” one would ask.
“I won’t make him talk,” insisted another.
“It’s only one word I want to tell him,” a third would say, “and
I can’t bear the thought that he should die without hearing it.”
“If Don Bosco knew I were here, he’d let me in,” said another.
Still another pleaded: “Please, let me in, or at least tell him I ’m
here.”
But the nurse was adamant.
“Seeing you would be too much of a strain for him,” he told
them. “You might stifle the faint breath of life he still has. Besides,
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if I were to let one of you in, I’d have to let all the others in too,
and there would be no end to it.”
Hearing this, the poor boys would burst into tears, greatly mov
ing all the bystanders.
“Poor boys!” they remarked. “How much they love him!”
Don Bosco could hear them talking to the nurse and was very
much affected. Some of the boys, though, absolutely refused to go
away and stood silently by his door in the corridor, in the hope
that they might be fortunate enough at least to hear his voice.
Sometimes Don Bosco would become aware of their presence, and
he would ask: “Who is there?”
“Viglietti, Piola and Buzzetti,” the nurse told him.
“Tell them to come in.”
The nurse protested a little, but since there were only a few boys
there at the moment, he relented and let them in. It is easy to
imagine their joy at being able to see Don Bosco, and then their
sorrow at finding him in such a condition. After a few words, some
of them knelt down to make their confession, because that was
the main reason why they had come. It was only with great difficulty
that they could be induced to leave.
Their show of affection, however, went beyond words. Realizing
that there was little hope for him in human remedies, they appealed
to heaven with admirable fervor. Dividing into groups, they alter
nated in keeping watch at the shrine of Our Lady of Consolation,
where they prayed from morning until late at night, imploring Mary
to spare the life of their beloved friend and father. They lit vigil
lights before the miraculous image, attended Mass, and went to
Communion. At night they did not go to bed until they had said a
special prayer for poor Don Bosco, begging their families to join
them. Several of them spent the whole night in prayer. Some went
much further by even vowing to recite the whole rosary daily, some
for a month, others for a whole year, and not a few, throughout all
their life. During those critical days, several fasted on bread and
water and promised to continue fasting for months, and even years,
if the Virgin Mary would only make their beloved Don Bosco well
again. Some of the young apprentice bricklayers, we know for a
fact, fasted rigorously for several days while carrying on their heavy
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work, and during the midday break they made hasty visits to the
Blessed Sacrament in the nearest church. What would be the result
of such fervent prayers and good works?
It was a Saturday in July, a day sacred to the Holy M other of
God, and although many Communions, acts of self-sacrifice, and
prayers had been offered up, as evening came there was still no
ray of hope to indicate that heaven would heed their supplications.
Don Bosco’s condition had so worsened that those attending him
feared he would die that very night. The doctors, meeting in con
sultation, were of the same opinion. Don Bosco, drained of all
strength by repeated hemorrhages, had already offered up his life
to God. He had no other thought than to return his soul to his
Creator. In those last moments, while others wept, serene and
tranquil, he tried to console them and occasionally murmured
some pious pleasantries, which had such a consoling effect on the
bystanders that it aroused in them the desire to be in his place
themselves.
Was then the scythe of death to cut down such a precious life
and inflict a terrible wound on the innocent hearts of so many
boys? No, the compassionate Virgin could not grieve so many poor
children who had put their whole trust in Her. She was moved by
their tears, listened to their prayers and vows and, presenting them
to God, obtained the longed for grace. She, indeed, showed Herself
a loving and consoling Mother. Through the mercy of God and
the maternal goodness of Mary, that night, which according to
human estimates was to be the last for the director and father of
so many young boys, marked instead the end of their sorrow.
Toward midnight, Father Borel, who was at Don Bosco’s side
ready to recommend his soul to God and receive his last words,
felt inspired to suggest that he too should say a prayer for his own
recovery. Don Bosco remained silent. After a few minutes Father
Borel again said: “You know what Holy Scripture tells us: ‘When
you are ill, delay not, but pray to God, who will heal you.’ ” (Sir.
38,9)
Don Bosco replied: “Let God’s holy will be done.”
“Then at least say: ‘Lord, if it pleases you, let me be cured.* ”
But not even this would Don Bosco do.
“Please, do it, dear Don Bosco,” added his devoted friend. “I am
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asking you in the name of all our boys. Just repeat those words, and
really mean it.”
To please him Don Bosco repeated in a weak, barely audible
voice: “Yes, Lord, if it pleases You, let me be cured.”
But to himself, as he later told us, he had so formulated the
prayer: “Lord, I am still willing to work. If I can still be of service
to some soul, then O Lord, through the intercession of Your most
holy Mother, restore to me only that amount of health that will not
prejudice the welfare of my soul.”
Father Borel, in the meantime, having heard Don Bosco’s peti
tion, dried his tears, and breaking into a smile murmured: “That
will do! Now I am sure you’ll get well.” He seemed to sense that
only Don Bosco’s prayers were lacking to obtain the grace they had
all been asking for. Nor was he mistaken. Shortly afterward, Don
Bosco fell asleep and when he awoke he was out of danger, as if
reborn to life.
That morning his two doctors, Botta and Cafasso, came to see
him, fearing to find him dead, but when they felt his pulse, they
told him: “Don Bosco, you have good reason to go to La Consolata
and thank the Madonna.”
No pen could describe the joy which filled everyone’s heart,
when it became known that Don Bosco’s condition had improved.
The rejoicing was such that the boys, utterly unable to express it
in words, gave vent to it with tears. But whereas the day before,
they had been tears of sorrow, now they were tears of inexpressible
joy. “Praise be to God! Praise be to the Madonna!” they shouted
in wild enthusiasm. “Praise be to God! Praise be to La Consolata!
She truly consoled us.”
The rejoicing and shouting were renewed more solemnly when
Don Bosco, leaning on his cane, took his first walk to the oratory.
It was a Sunday afternoon. When the boys heard he planned to
pay them a visit, they went to get him at the Rifugio. Several of
the stronger fellows carried him in an armchair, while the re
mainder, in front, behind and alongside, formed his retinue. They
were so afraid to cause him any pain that they hardly dared to
come close. There were tears in every eye, in Don Bosco’s too. At
the oratory the reception was a scene easier imagined than de
scribed. Father Borel delivered a sermon in which, speaking of the
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grace obtained from God through Mary’s intercession, he encour
aged them all to put their trust in Her at all times and to express
their gratitude by attending the oratory regularly.
Don Bosco also addressed a few words to them. Among other
things, he said: “I want to thank you for the love you have shown
me during my illness. I want to thank you for the prayers you said
for my recovery. I am convinced that God granted me an extension
of life in answer to your prayers. Therefore gratitude demands that
I spend it all for your temporal and spiritual welfare. This I promise
to do as long as the Lord will permit me to remain in this world;
on your part, help me to keep my promise.”
He ended with this thought: “My dear sons, this time God was
moved by your tears and spared my life. Let us thank Him with
our whole heart but remember that, whether we wish it or not, the
time will come when both you and I will have to die. So, let us
live as befits good Christians in order that one day we may all be
reunited in heaven where death, sorrow and tears shall be no more.”
Then the Blessed Sacrament was exposed and the Te Deum sung
in thanksgiving, with intense gratitude.
When Don Bosco later learned of the serious vows made by
some of the boys without due reflection, he hastened, as a wise
spiritual director, to commute them to obligations more spiritually
advantageous. Thus he changed fasting to simpler forms of self-
denial, the entire rosary to five decades only or other prayers, per
petual vows into temporary ones, and so on.
God was thus replacing with joys the previous sorrows of Don
Bosco’s sons. As for himself, Don Bosco found new reason for self-
humiliation in his illness. A fellow priest, visiting him some time
later with other priests, expressed his joy at seeing him well again,
to the benefit of so many poor boys. Don Bosco let him talk, and
then, in a way that deeply moved both the friend and the other
priests, remarked: “If I had died then, I think that I would have
gone to heaven. I was prepared then! But now, who knows?”
About forty years later, the same priest, visiting Don Bosco
again, asked him: “Dear Don Bosco, do you still remember what
you told me in 1846?”
“I remember quite well. I told you that if I had died then, I
would have been prepared, didn’t I?”
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“Yes, but don’t you see how much you have been able to do
with the help of God? Oratories, religious congregations, schools,
hospices, and foreign missions; your missionaries are all over the
world. These things wouldn’t have been done if you had died then.”
“You’re wrong, my friend. These things would have been done.
God alone is responsible for them. . . . They are all the work of
His hands.” Then he bowed his head, and with his eyes full of tears,
said again: “They are all the work of His hands!”
This constant humility of his accounts for the continuous growth
of the oratory, starting from that same year, 1846. The most holy
Virgin had obtained the help for him which She had promised. Of
Her may be said what is written in Holy Scripture with regard to
Wisdom: “Long life is in her right hand, in her left are riches and
honor.” (Prov. 3,16)
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CHAPTER 53
Convalescence at Becchi
J L H E illness which nearly brought Don Bosco to his
grave and caused so much anxiety had taken place at the beginning
of July. His doctor had not permitted him to leave his room until
the end of the month, the precise time he was scheduled to leave
the Rifugio and St. Philomena Hospital. Since, however, the three
rooms he had rented from Pancrazio Soave had not yet been re
modeled, and he needed a good convalescence, Don Bosco decided
to go to Becchi to spend some time with his family. Before leaving
the city at the beginning of August, in furtherance of his plans he
rented a fourth room from one of Soave’s tenants, a certain Peter
Clapie. Now, on the upper floor of Pinardi’s house there remained
only one more tenant to ease out. Don Bosco also wanted to leave
some presents for the boys, so besides giving them holy pictures
and medals, he bought a few new games: wooden hoops to roll
down unfrequented lanes and some mock rifles with which to drill
and play soldiers.
He finally left about the second week in August, but as soon as
he was out of Turin, Marchioness Barolo, realizing that he would
be gone for some time, insisted that his belongings be removed
from his room at the Rifugio so that it could be occupied by the
new chaplain replacing him. Father Borel accordingly had them
transferred to the oratory at Valdocco, and acting on Don Bosco’s
instructions, went to the used furniture mart near the church of
SS. Simon and Jude to buy the bare essentials for his humble dwell
ing. Meanwhile, at the Rifugio, Father Bosio, a fellow seminarian
of Don Bosco, was taking up his new duties as chaplain.
The oratory was not left without a director, however, for as soon
as Don Bosco first became ill, Father Borel took charge. Since the
boys were many and he alone could not possibly care for the church
388
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services, the supervision of the boys at play and the placement of
those who sought employment, Father Borel asked Father Vola,
Father Carpano and Father Trivero to act as his assistants, both
mornings and evenings. These zealous priests were very willing to
help and devoted themselves wholeheartedly to the work. Some
times Father Pacchiotti would come from the Rifugio to give them
a hand teaching catechism. For four entire months, they filled in
for the absent founder of the oratory, but they too had to win the
boys’ respect and affection as Don Bosco had done, with very great
patience and painful self-denial, besides considerable financial cost.
They learned what it meant to deal with boys who were largely un
educated, many of them often famished, occasionally unruly, ragged
and dirty beyond description. Furthermore, as often happens when
one wants to help others, they had to put up with a lot of opposition
and criticism. They began to appreciate all that Don Bosco had
been through and the ordeal he had endured to win the affection
of the boys. They soon became convinced that only a heavenly
reward could compensate for such sacrifices.
The needs and expenses of the oratory kept increasing daily in
connection with the chapel, festivities, games and lotteries, the
breakfasts or afternoon snacks for some or all of the boys on certain
feast days, the financial help that had to be given to the more needy
ones and the rental of the necessary quarters. But Divine Providence
never failed to come to their assistance. When the boys went out
on a picnic, Father Carpano would often provide their lunch or
afternoon snack, spending on the boys whatever he received from
his generous and wealthy father. A certain Claretta, a lawyer,
donated a handsome sum. For several years Count Bonaudi con
tributed thirty lire a month, while Father Cafasso paid the rent.
Marchioness Barolo and Count Collegno also gave financial as
sistance.
All this can be seen in Father Borel’s ledger; he himself wrote
all the entries from the last few months of 1844 to the end of 1850.
As treasurer of the oratory, he entered in that ledger all the dona
tions he received. For the most part, small but numerous, they all
passed through Father Borel who, tirelessly, kept seeking help for
the boys.
We judge it quite proper to mention here the names of the earliest
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
benefactors of the oratory as we find them in the ledger of this
saintly priest. They were the following: Canons Fissore, Vacchetta,
Melano, Duprez, Fantolini and Zappata; Fathers Aimed, Berteii,
Saccarelli, Vola, Carpano, Paul Rossi, [Sebastian] Pacchiotti,
Pullini, Durando; Count Rademaker, Marquis Gustavo Cavour,
General Michael Engelfred, Charles Richelmy; Attorneys Molina
and Blengini; Baroness Borsarelli and her daughter; Mademoiselle
Moia, Chevalier Borbonese, Countess Masino, Mrs. Cavallo and
Mrs. Bogner; Benedict Mussa, Anthony Burdin, Gagliardi, and the
Bianchi family. These people, together with others whose names
are not listed in Father Borel’s ledger but whose generosity is
known to us, were the real vanguard of that army of cooperators
who helped Don Bosco through the rest of his life.
Don Bosco had quietly left for Morialdo, taking along with him
a young student named Tonin, who used to come to the oratory.
After staying a few days at Castelnuovo with his close friend Father
Cinzano, the pastor, he went on to his mother at Becchi. He was
eager for news about the oratory, especially about the feast of the
Assumption and the procession for which the boys had prepared so
carefully. He therefore wrote to Father Borel on August 22, 1846
as follows:
August 22, 1846
Dear Father Borel:
I am writing from Castelnuovo. The trip went well, although the
donkey shook me up a good deal. I feel much better now. Eating,
drinking, resting, strolling about in the hills and breathing the pure,
fresh air have changed my color and appearance in only a few days. I
am truly convinced the hand of God had a part in my recovery, for I
feel stronger and healthier than I did before I became sick. At the same
time I have lost that painful burning dryness which I always had in my
throat. Deo gratias.
I don’t know if it has become cooler in Turin too, but here the air
is very invigorating in spite of a drought which has been plaguing the
whole countryside. The poor peasants are moaning and sighing, but
they are all quite resigned to God’s will. Tonin is good company and
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keeps me cheerful. How much he would welcome you and Father
Pacchiotti if you could come up!
Often during the day I think of the oratory. Send me some news, es
pecially about the procession last Saturday, and, on occasion, please
remember me to all the people who are in touch with us. Please say
hello for me to Father Pacchiotti, Father Bosio, and Father Vola. I’ll
write you again soon. Good-bye in the Lord.
Your affectionate friend and servant,
Don Bosco
P.S. Tonin begs you to give the enclosed note to Cavalli.1
Father Borel hastened to send word as requested and described
how the procession had passed through the lanes and streets of the
neighborhood while the celebrant, assisted by two other priests,
carried a relic [sic] of the Blessed Virgin. He told him how enthusi
astic the boys had been as, by the hundreds, they marched in
orderly fashion, singing the Ave, Maris Stella, and Noi siam figli
di Maria [We are Mary’s Children] through fields and meadows,
drawing people from all over to the delightful sight.
For the first time the newborn oratory had unfurled the Ma
donna’s standard in broad daylight and it did so with a solemnity
to be repeated in the coming years in token of gratitude to Mary
on Don Bosco’s birthday. In fact, Bishop Marcellus Spinola of Milo,
now archbishop of Seville, in his book entitled Don Bosco e la sua
opera [Don Bosco and His Work], wrote:
It is not too bold to suggest that in 1815 the Immaculate Mother, in
response to the anxious prayers of the whole world, bestowed her
blessing .upon the faithful by sending them on August 15 2 the infant
1Another student who frequented the oratory. [Editor]
aD on Bosco always believed (and so did everybody e k e ) that he had been born
on August 15. This error was not corrected until after his death by checking his
birth certificate. See Vol. XI, p. 301. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
John Bosco, as a future instrument of Her mercy for the salvation of
innumerable souls.
In the meanwhile Don Bosco hastened to acknowledge Father
Borers letter.
[No date]3
Dear Father:
I was delighted to receive your letter, which I read through several
times with great relish, and I can assure you that if I had wings, I would
have made a rapid flight to enjoy the procession and the Communions
of our oratory boys. Please tell them how happy this has made me. Go
on sending me all the oratory news, good or bad. I love it all.
My health is improving daily; do not fear about my taking up some
work. I know how to take it easy. I have already been asked to hear
confessions, preach, sing high Mass and do some tutoring, but my answer
to all has been a flat “no!”
Tonin will not take his examinations on All Saints’ Day, so he is
only carrying out his vacation assignment. The rest of the time he goes
everywhere with me. He really needs to. Please give Tonin’s belongings
and books which are still in my former room at the Rifugto to the bearer
of this letter.
Please send me an ordo because [in saying the breviary] I don’t know
any more whether the office is festive or ferial. Last Friday and Saturday
it rained here quite a lot and the parched countryside has now taken on
the appearance of spring.
A most cordial Dominus tecum to you, to Father Pacchiotti and
Father Bosio, etc. I have a slight toothache.
Your affectionate servant and friend,
Don Bosco
P.S. Send me news of Father Cafasso.
* It must have been written from Becchi between August 22 and August 30,
1846. [Editor]
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Father Borel did the errands Don Bosco had asked, and sent
him a detailed report about the oratory. Don Bosco’s reply was as
follows:
Castelnuovo d’Asti, August 31,1846
Dear Father:
Good for you, Father! Both some friends of mine and I enjoyed read
ing your newsy letter very much. I am very happy that things at the
oratory are getting along as we had hoped.
I am glad that Father Trivero is giving you a hand there; but tell him
to take care lest he be too strict with the boys; I know that some of them
resent that. Please see to it that the oil of charity renders all things agree
able at the oratory.
I am sending you two pigeons from our barn. I do not think Father
Pacchiotti will object to them. I wanted to send two chickens instead,
but my mother said that chickens are best eaten where they are grown.
But we’ll talk about this in another letter.
Yesterday, not far from here, there was the burial of a man of whom
there has been a great deal of talk. During an earlier illness, which the
doctors said was incurable, he was persuaded by some devout person
to make a vow that he would go to confession and Communion and
attend Mass. God accepted his promise and restored him to health. But
the man did not keep his word, even though his wife and several other
people reminded him of it. What do you think happened? He was in
good health for about a month, but then last Saturday he suddenly took
sick again and died within a few hours, unable to receive the Last Rites.
Everyone was talking about it yesterday at the funeral.
Please be so good as to send me copies of the booklets: The Six
Sundays in Honor of St. Aloysius, Louis Comollo, the Guardian Angel,
and also my Church History which you will find in the closet near my
desk.
My health is getting better and better, but for the last few days, I
have been suffering from a toothache which comes and goes. The grapes
are ripe already. Let Father Pacchiotti and Father Bosio know it and
give it a thought yourself . . .
I’d like very much to hear about Genta, Gamba, the two Ferreri boys
and Piola.4 How are they doing? Are they behaving?
4Students that frequented the oratory and helped D on Bosco in teaching the
other boys. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOH N BOSCO
Remember me cordially to our friends [at the Rifugio], Father Pac-
chiotti and Father Bosio, and believe me to be with all my heart, in Jesus
Christ,
Your affectionate friend and servant,
Fr. John Bosco
P.S. Please give this letter to Father Joseph Vola. I am now going to
Passerano for a good time.
Whenever possible, Don Bosco was glad to accept the invitation
of some fellow priest or other friend who desired to have him for
dinner. He was aware of the importance of social contacts and the
demands of friendship, sometimes inconveniencing himself on this
account. Wherever he went he remembered the teachings of the
Holy Spirit: “Have just men for your table companions; in the fear
of God be your glory.” (Sir. 9, 16) We shall have something to say
later, on the way in which he was able to sanctify these merry
gatherings.
In the meantime we would like to remark, with reference to the
foregoing letter, that the saying “Out of sight, out of mind” was
never true for either Don Bosco or his boys. They were always in
his thoughts, just as he was in theirs. Looking as they did upon him
as the personification of the sacrament of Penance and of God’s
mercy and grace, they naturally found his prolonged absence hard
to bear. In those early years a boy would often candidly admit:
“I would have committed this sin hundreds of times, but for the
fact that I knew it would displease Don Bosco. That’s why I never
did and never will!”
Therefore, even though Father Borel, with the help of the other
priests, ran the oratory exceedingly well, it, nevertheless, seemed
to lack its heart and soul as long as Don Bosco was absent. The
boys talked about him continually, inquired about his health, asked
each other when he would return and manifested their common
eagerness to have him back in their midst. After he had been away
from Turin for a few weeks, they began writing him letters. Then
they got together and in small groups started to visit him, actually
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walking twenty miles to Becchi and back. They generally set out in
the morning and returned at night. Sometimes he let some of them
stay overnight: Joseph Buzzetti was one of them. Apart from the
joy of seeing him again and being able to talk with him, they had
another reason for their visit. They had come to know that the local
boys had begun to gather around him and form a small oratory in
his own house. Some of the Valdocco boys, on hearing of this,
felt a bit jealous and feared that the other boys might steal him
from them. One day, one of them said to Don Bosco with a smile:
“Either you come back to Turin, or we’ll move the whole oratory
to Becchi.”
Don Bosco calmed their fears saying: “Continue to behave your
selves and to pray, my dear boys, and I promise you I’ll be back
before the leaves start falling.” Although these visits prevented him
from getting the complete rest and tranquillity which the doctors
had ordered, they, nevertheless, acted as a kind of tonic. He re
joiced and felt comforted in seeing them, talking with them at great
length about everything going on at the oratory and sometimes
hearing their confessions and giving them advice. The boys, on their
part, enthusiastically told their new friends at Castelnuovo and
Morialdo about the wonders of Don Bosco. They could not keep
silent about the strange ringing of the bells which had greeted them
on their arrival at the Madonna di Campagna monastery.5 In their
opinion, this was sufficient proof that the oratory boys were the
M adonna’s favorite sons.
But these stories did not go over very well with sophisticated
people who were not inclined to accept the supernatural unless
proved. They also irked some of Gioberti’s hotheaded followers
who disliked Don Bosco’s activities and kept referring to them as
“Jesuit tricks!” Those who were ill-disposed toward Don Bosco
began to ridicule him, asserting that not only the church bells, but
also the bells at the altar and in the sacristy had rung and even the
organ itself had begun to play on its own. Several of them, chancing
upon Don Bosco, did not hesitate to rebuke him harshly and accuse
him of hypocrisy. But Don Bosco, unperturbed, kept his peace while
they gave vent to their indiscreet zeal, or else briefly explained his
side of the story if they were disposed to listen. He always remained
6 Seep. 327f. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOH N BOSCO
even-tempered in the face of praise or unjust accusations, applause
or sneer, pretending not to notice other people’s acrimony or trying
to make allowances for it. “Charity bears with all things.” (1 Cor.
13,7)
By this it could be seen that he was a true disciple of Jesus Christ.
Internal and exterior mortification was for him a matter of daily
practice. One day he was talking with Father Cinzano, his pastor,
about the many tribulations which those who aspire to perfection
often have to face. As they talked, the topic shifted to Christian
mortification symbolized in the Gospel by the cross. They remarked
that this cross means especially our own self, our passions, our
attempts to overcome our evil drives, and the suffering involved in
these spiritual struggles. Knowing the New Testament by heart and
having made it the subject of constant meditation, Don Bosco con
cluded by saying: “We may never put down our cross, day or night,
not even for an hour or a minute. For, as our Divine Savior said
in the Holy Gospel: Tf anyone wants to come after me, let him deny
himself, and take up his cross daily and follow me.’ ” [Luke 9, 23]
At this point, Father Cinzano interrupted him: “You added a
word: there is no ‘daily’ in the Gospel text.”
To which Don Bosco replied: “Three of the Evangelists do not
use that word, but please look in St. Luke’s, chapter 9, verse 23, and
you will see that I haven’t added anything on my own.”
The good pastor, competent though he was in theological and
scriptural subjects, had overlooked that particular verse. Speaking
with some friends later, he emphasized how well Don Bosco knew
all the books of the Bible and how carefully he followed its precepts
and counsels, particularly in controlling his own fiery and very
sensitive temperament. Father Cinzano paid this tribute to his be
loved pupil many times.
There was only one case in which Don Bosco could not remain
unperturbed: when souls were in danger or were lost and when God
was offended. Around that time, Joseph Buzzetti told us, Don Bosco
had a dream which made him very unhappy. He saw two boys,
whom he recognized, leave Turin to come to visit him; but when
they came to the bridge over the Po, a horrible and repulsive
creature attacked them. After it had slobbered all over them, it
flung them to the ground, dragging them for some distance through
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the mud, so that they were covered with filth from head to foot.
Don Bosco told this dream to several of the boys staying with him,
mentioning the names of the boys he had seen in the dream. Sub
sequent events proved the dream to be something more than mere
imagination, because those two unfortunate boys abandoned the
oratory, and gave themselves up to a dissolute life.
Meanwhile Don Bosco’s health was improving and, from time to
time he would venture for a long walk, which greatly benefited him.
His request to Father Borel for a diocesan ordo had been in vain
because the doctors had ordered him not to tire himself mentally
and physically by reciting the Divine Office. Nevertheless, to satisfy
his own piety he never let a day pass without reciting at least a
portion of it, and before long, he was able to fulfill this obligation
in full.
Always a grateful pupil, he went to spend a few days with his
good friend and first teacher, Father Lacqua at Ponzano. While
there, he also paid a visit to Mr. Moioglio, the druggist, who, as
we have already narrated, once gave him hospitality on a stormy
night.6 From here he again wrote to Father Borel, and from this
letter, cheerful like all the rest, we learn of his desire to better
organize the oratory, according to Father Borel’s suggestions, and
of his eagerness to assure some of his boys a good start in life. The
letter seems a continuation of one sent previously, which we have
not been able to trace.
From the Castello dei Merli, September 16, 1846
Dear Father:
When I was a child, they used to tell me stories which I later regarded
as fairy tales but which I now realize were well founded.
Imagine a group of high hills, the tallest towering over all. After
climbing up and down several of them you come to the foot of the
Costello dei Merli [the Blackbirds Castle] which rises on one of the
loveliest hills of Monferrato, about four miles from Moncalvo and eight
miles from Casale.
At first glimpse (to one unacquainted with the many trails that lead
8See p. 26f. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
to it) this castle looks like a huge inaccessible structure. Its thick pro
tecting walls resemble so many interlocking cliffs. They stand on solid,
lofty arches which descend to cavernous gorges. At first sight, I thought
it looked like the cave of the fairy Alcina,7 or the den of the wizard of
Sabina,8 the Cumaean sibyl,9 or some similar legendary figure. All these
caverns give the castle a very gloomy and mysterious appearance. Both
castle and extending caves have been described by several ancient au
thors in various fairy tales and weird stories, some of which I will tell
you when I have time . . .
It is now little more than a month since I left Turin, and I have been
constantly improving. During the past week I have tried to recite the
whole Office daily and have experienced no difficulty. If I go on this
way, I should be in perfect shape by the feast of All Saints. Therefore,
I think that you and I ought to have a talk together on many things.
This could be done on a Monday, if convenient for you. The Monday
I have in mind is the twenty-eighth of this month. Go to the Vitello
d’Oro inn; the coach for Castelnuovo leaves from there towards evening.
Otherwise (and I think this would be better) you could take the train
on Monday morning for Chieri, and I could send someone down with
a donkey to bring you up here. Before leaving, see Father Cafasso, to
whom I shall be writing soon. Let me know what you intend to do, and
also tell me whether I am to get some wine or not.
Don’t forget to send me an ordo, because I need one badly. As for
Genta, I shall soon be having a reply which will be definite and perhaps
favorable. The above-mentioned means of transportation may be all
right also for Father Pacchiotti and Father Bosio, but especially for
Father Pacchiotti, who has made a vow to come to Vezzolano. Will
they come?
I spent a few delightful days with a former teacher of mine who lives
quite near the Castello Merli, and I had a wonderful time. I shall be
back home on the twenty-second of this month for the grape harvesting.
Regards to all, and may the Lord bless each of you. Good-bye to you
and to all.
7A kind o f sorceress mentioned in the Orlando Furioso by Ludovico Ariosto
(1474-1533). [Editor]
8 An ancient region in Central Italy. [Editor]
9The sybil consulted by Aeneas at ancient Cuma, near Naples. [Editor]
Your humble servant,
John Bosco
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At the end of his letter Don Bosco mentions Vezzolano. It is a
famous shrine, an immense Gothic structure surrounded by small
hills, in a valley to the north of Castelnuovo. It is said to have
been built by Charlemagne in honor of the Blessed Virgin. As a
young boy, Don Bosco used to hike there quite often, and later
would visit it from time to time.
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CHAPTER 54
A n Immeasurable Sacrifice
I t was now three months since Don Bosco had gone
home; the prolonged rest, salubrious air and loving attention of his
dear ones had completely restored his health. Deeply moved by the
frequent visits paid him by the boys in the hope of bringing him
back to Turin and literally besieged by their affectionate letters
pressing him to return, he had promised to do as they asked and
he could not wait for the day to start off for the oratory. But two
things worried him and delayed the realization of his desire: one
was the advice of friends dissuading him from that step, the other
was the problem of taking up residence in an unsavory neighbor
hood like Valdocco.
His friends, either orally or by letter, kept telling him: “You
need to stay away from the oratory at least a year or so to avoid
a relapse, which will either permanently disable you or even bring
you straight to your grave. Stay home for a while longer; keep busy
with some light chores, and when you are really back on your feet,
you will be able to resume your work without any fear.” The arch
bishop and Father Cafasso were also of the same opinion, and they
had written Don Bosco advising him to stay at home, and assuring
him that since the oratory was in good hands, he could put his mind
at ease and cease to worry on that score.
In view of the hard work required to run the oratory, his frail
health, and the aftereffects of a critical illness from which he had
recently recovered only by a miracle, advice such as this was
certainly not to be disregarded. But fortunately for the future of
his work, a powerful magnet seemed to draw Don Bosco back to
his boys, and he felt heartaches, distress and an unspeakable aver
sion to such suggestions. Therefore, in thanking his friends, orally
or in writing, for their kind concern, he made his own St. Paul’s
400
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An Immeasurable Sacrifice
401
sentiments: “Let me go where the Lord calls me. He who is al
mighty, who smites down and raises up, will restore my strength
and give me the necessary health. And if I were to succumb what
would it matter? ‘I fear none of these [things], nor do I count my
life more precious than myself.’ I do not fear what you say nor do
I hold my life more important than my ministry; in fact I would be
happy to end my days while working for poor boys.”
Faced by such obvious determination, which seemed to be in
spired by God, Father Cafasso, among others, and Archbishop
Fransoni both agreed that he could return to the oratory, on condi
tion that, for a time, he would limit himself only to be present
among the boys to direct and advise them, but would refrain com
pletely from hearing confessions, preaching, teaching catechism and
other subjects, or doing similar things.
Don Bosco promised, but we shall soon see him at work just as
before.
When talking about this one day, we heard him say: “At first,
I really intended to obey and keep my promise. But when I saw
that Father Borel and his assistants could not possibly cope with
everything, and that, occasionally, on Sunday and holy days, many
of the boys were unable to go to confession or receive religious
instruction, I felt I couldn’t stand by idly any longer. So I took up
my accustomed activities, and now it is twenty-five years and more
since I have not had any need of doctors or medicine. This makes
me believe that well regulated work does not harm a person’s
health.” What he said is true, but the primary cause in his case was
his heroic priestly zeal.
After overcoming the difficulties presented by his over solicitous
friends, Don Bosco was faced with a far more formidable problem.
On returning to Turin, he had to settle in Valdocco near the
oratory, but he saw how [morally] dangerous it could be to reside
there because of the nearby tavern, the Albergo della Giardiniera,
and some disreputable tenants in the Pinardi building.
In his new quarters he would need a housekeeper, since he would
no longer have people to wait on him as he had at the Rifugio.
Under the present circumstances how could he prudently hire a
housekeeper? He could not risk exposing her to moral dangers from
those tenants. He was perplexed and worried. Who would help him
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
out of this predicament? Who would remove the obstacles to his
return and permanent residence at Valdocco?
Women have always played a part in events of varying signifi
cance for the human race, both for good and for evil. It would
take too long to list here all the great heroines who, by God’s will,
played a distinguished role in the remarkable events in the Old and
in the New Testaments. But since for us and for youth in general,
the permanent establishment of the Oratory of St. Francis de Sales
was an event of outstanding importance, it is worth noting that God
saw to it that women too should play a significant part. They were
the mothers who solicitously and eagerly sent their sons to the ora
tory; the noble ladies who contributed their alms and donations to its
support; the nuns who even worked nights for the small boys shel
tered there. But among all these women there was one who played
a leading role, who set an example and was an inspiration to all
the other women.
She was the first to raise the banner of charity in behalf of poor,
forsaken boys, and they rightly called her “mother.” She, so to say,
placed herself at the head of that long line of countless other women
who followed, are following, or will follow in her footsteps till the
end of time. This woman was Margaret Occhiena, the widow of
Francis Bosco, the mother of our unforgettable father.
Margaret was an excellent housewife, skilled in running a house
hold. She was strong enough to assume the domestic responsibilities
for which Don Bosco did not have time. She was widely respected
because of her reputation for great piety and the affection she in
spired in others. These virtues, combined with her great common
sense, would make her a faithful and valuable assistant to her son
in his work for boys.
After racking his brain for some time in attempting to solve his
problem, Don Bosco decided to go to Castelnuovo and talk it over
with Father Cinzano, his pastor; to him he explained his needs and
his anxieties. “What about your mother!” the pastor replied, with
out a moment’s hesitation. “Take her along with you to Turin.”
Don Bosco, who had expected this reply, voiced some objections,
but Father Cinzano brushed them aside, “Take your mother along.
No one is better suited than she for the task. Stop worrying. She
will be an angel at your side.”
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403
Indeed she was. Her simple and affectionate nature concealed a
spirit that aimed at the highest degree of virtue and was ready,
therefore, for any sacrifice. Don Bosco returned home fully con
vinced of his arguments. But he still hesitated for two reasons. First,
he was aware of the privations and changes in her way of life that
his mother would have to submit herself to in her new home. Sec
ondly, he did not have the heart to suggest that she take up a
position which would, in effect, make her subject to him. Don Bosco
had so much veneration, respect, and love for his mother that a
queen could not have asked for more from her most faithful subject.
In his eyes, his mother was his all, and both he and his brother
Joseph always regarded her every wish as an absolute law. Never
theless, after thinking the matter over and praying, he realized that
there was no other solution, so he came to the conclusion: “Since
my mother is a saint, I can make this proposal to her!”
One day he took her aside and spoke to her as follows: “Mother,
I’ve decided to go back to Turin to my beloved boys, but since I
can no longer stay at the Rifugio, I need a housekeeper. This pre
sents another problem because the place where I’ll live at Valdocco
is morally dangerous on account of certain people close-by and I
am worried about the situation. I need someone with me who can
vouch for me morally and forestall any malicious rumor. You are
the only person who can do it. Would you be willing to come and
live with me?”
At this unexpected suggestion, the good woman spent a few
minutes in thought, and then replied: “My dear son, you have no
idea how sorry I am to leave this house, your brother, and everyone
else whom I hold so dear, but if you think that this would please
the Lord, then I am ready to go.”
Don Bosco assured her that it was so, and after thanking her,
said: “Well, then, let’s start getting things ready. We shall leave
after the feast of All Saints.”
Truly, M argaret Bosco was making a great sacrifice in leaving
Becchi. There, in her own house, she was mistress of everything,
enjoyed the love and respect of all, young and old, and as a country
woman, lacked nothing to make her happy. It was no less of a
sacrifice for the other members of the family, who were extremely
grieved when they heard that she was leaving. They felt they were
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
losing a mother who faithfully practiced what St. Paul taught in
his letter to Titus: “Elderly women, in like manner, [should] be
marked by holiness of behavior, not slanderers, nor enslaved to
much wine; teaching what is right, that they train the younger
women to be wise, to love their husbands and their children, to be
discreet, chaste, domestic, gentle, obedient to their husbands, so
that the word of God be not reviled.” (2, 3-5)
In her home, there reigned peace and order in the holy fear of
God. Knowing the noble and charitable purpose she was leaving
them for, all resigned themselves without complaint. Margaret was
going to live with her son, not for comfort or recreation, but to
share with him privations and sufferings in behalf of several hundred
poor, abandoned boys. She was not going because she was lured by
money, but because of her love of God and of souls. She knew that
the particular portion of the sacred ministry chosen by her son, far
from bringing him any financial gain, would drain him of his own
resources and later force him to seek alms. Yet such considerations
did not stop her. Rather, admiring her son’s courage and zeal, she
felt all the more inspired to help and imitate him until death.
Fortunate, indeed, are priests who have such virtuous mothers.
As soon as word got round that Mamma Margaret was going to
Turin with her son, an unexpected scene took place. We have
already mentioned that during his convalescence at Becchi, Don
Bosco, following an irresistible inclination, had gathered around
himself many boys from the neighboring farms and formed a small
oratory. Won over by his kind, affable ways, the boys had become
so fond of him that they could not wait for Sunday to be with him.
Their parents, too, especially their mothers, seeing their sons treated
with such kindness and so well instructed, were so delighted that
their only wish was that the good priest would stay with them always
and continue his wonderful work. Until now, this had been their
hope, but when they heard that he was definitely about to leave
with his mother, they went to see him and, with all the eloquence
their fondness for him could muster, they tried to persuade him to
stay.
“If you have to buy things,” they told him, “we shall provide the
money.”
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“If I cannot contribute money, I’ll donate linen,” another woman
added.
“I can supply eggs and chickens,” promised another.
“Don’t worry for a moment,” they all assured him, singly, “we
won’t let you need anything. We’ll bring you wheat, corn, and what
ever else we have. But please stay and don’t deprive us and our
children of all the good you are doing.”
When they realized that their prayers and entreaties were all in
vain, because Don Bosco was not interested in his own welfare or
comfort but only in the will and interests of Our Lord, many of
the women and boys began to cry openly, considerably upsetting
Don Bosco’s serenity.
Meanwhile, having sent ahead to Turin a small supply of vege
tables, wheat and corn, and having completed domestic arrange
ments, the day of departure had come, Tuesday, November 3, 1846.
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CHAPTER 55
Stark Poverty and Unbounded Trust
J y j L A M M A M ARGARET’S little grandchildren could
not control their tears when they saw her at the door, about to
leave. The brave woman comforted them by promising to see them
again soon, then disengaging herself from their arms, she set out for
Turin with her son, on foot. Under her arm was a basketful of
linen and other necessary items. Don Bosco carried some notebooks,
a missal, a breviary, and inside it, a number of bookmarks, upon
each of which he had written a maxim taken from the Bible, the
Fathers [or Doctors] of the Church, or some Italian poet. They were
like his private moral code. He saved and used these maxims for
over forty years, and after his death we found them in his breviary
on the desk in his room. For the benefit of those who do not under
stand Latin, we shall here give them in translation.
Maxims from Holy Scripture:
1. “All rivers go to the sea, yet never does the sea become full.”
(Eccles. 1,7) How marvelous is Divine Providence!
2. “The Lord is good, a refuge on the day of distress.” (Nah. 1,7)
Trust in God!
3. “Keep your way far from [an adulteress], approach not the door
of her house.” (Prov. 5,8) Flee from dangerous occasions.
4. “Receive my instruction in preference to silver, and knowledge
rather than choice gold.” (Prov. 8,10) Detachment from earthly goods!
5. “I recognized that there is nothing better than to be glad and to
do well during life.” (Eccles. 3,12) Happiness springs from peace of
heart!
6. “Honor the Lord with your wealth; then will your bams be filled
with grain, with new wine will your vats overflow.” (Prov. 3,9-10) God
is not surpassed in generosity!
406
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7. “If you have the knowledge, answer your neighbor; if not, put
your hand over your mouth. A man’s tongue can be his downfall.” (Sir.
5,14-15) Think before you speak!
8. “For all of us must be made manifest before the tribunal of Christ,
so that each one may receive what he has won through the body, ac
cording to his works, whether good or evil.” (2 Cor. 5,10) Always think
of eternity!
9. “My son, rob not the poor man of his livelihood; force not the
eyes of the needy to turn away.” (Sir. 4,1) Almsgiving, the debt of
charity!
10. “Glory not in your father’s shame, for his shame is no glory to
you.” (Sir. 3,10) Defend his honor and that of your superiors like your
own!
11. “No matter the wrong, do no violence to your neighbor, and do
not walk the path of arrogance.” (Sir. 10,6) Love every one so that you
may lead them to God!
Five bookmarks carried maxims from the Fathers [and Doctors]
of the Church:1
1. “If you observe anything evil within yourself, correct it; if some
thing good, preserve it; if something beautiful, foster it; if something
sound, maintain it; if sickly, heal it. Read unwearyingly the precepts of
the Lord and, sufficiently instructed by them, you will know what to
avoid and what to pursue.” (St. Bernard to a Priest) Continual exam
ination of one’s conduct.
2. “Hold on to traditional doctrines and do not accept any new one,
however wise and prudent you may believe yourself to be.” (St. Jerome
to Demetrius) Absolute and humble obedience to the teachings of the
Church.
3. “My brethren, carry with you the key to your cell, but forget not
the key to your tongue also.” (St. Peter Damian) Jealously guard con
fidential matters.
4. “Example is more powerful than words, and it is far better to
teach by deeds than by words.” (St. Maximus, Sermon Sixty-Seven)
Be a model of Christian conduct!
5. “Let our wealth and treasure consist in saving souls; and let the
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
talents of our virtue be hidden within the treasure chest of our hearts.”
(St. Peter Damian) Zeal and humility.”
Finally, two of these bookmarks were inscribed with verses from
Dante and Silvio Pellico: the former deal with our heavenly king
dom and the latter, love of one’s fatherland.
1. Up we climbed, he first, I following
And lovely things I did see the while
Through a rounded hole, glimpsing heaven;
Then we emerged to see the stars
Inferno, XXXIV
From the holy wave I then did turn
Pure and prepared to climb to the stars.
Purgatory, XXXIII
The love which motivates the sun and other planets.
Paradise, XXXIII
2. Italian, believe in all high virtues,
And the nation every grace from God await,
And love and progress while hoping and believing
Toward the conquest of eternal truth.
Pellico, Gli Angeli
So much for the markers found inside his breviary. Now let us
follow Don Bosco and his mother as they come down from the hills
of Castelnuovo. They traveled in true apostolic fashion, on foot,
talking about God and spiritual matters. When they reached Chieri,
they took a brief rest visiting the lawyer Vallimberti, a friend of
the Bosco family. After a bite to eat, they resumed their journey,
reaching Turin by evening.
When they came to the so-called Rondo, where the Corso
Valdocco now intersects with Corso Regina Margherita, only a
short distance from their new home, they had a pleasant surprise
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Stark Poverty and Unbounded Trust
409
worth narrating. They met Father John Vola, Jr., another dedicated
priest of Turin. As soon as he saw Don Bosco, he hastened to greet
him. After congratulating him heartily on his recovery, he looked
at him more closely, then at his mother, and remarked, “You look
tired and are both covered with dust.”
“We are coming from Becchi.”
“But why on foot?”
“Very simple. No money!”
“Where are you going to live now?”
“In Pinardi’s house near the oratory. My mother will stay with
me.
“But how are you going to set up house there? You have no job.
How do you expect to make ends meet?”
“I can’t answer that question just now; but we are putting our
selves in God’s hands, and I trust He will not abandon us.”
“Is anyone expecting you there?”
“No, no one.”
“But surely you’ve had somebody get supper ready for you!”
“What can I say? I did not think about it. But don’t worry.
Divine Providence will look after us.”
“That’s all very well,” Father Vola replied, moved by so much
faith and courage, “but in the meanwhile . . . if I had only known
. . . if I could only, . . .” and he fished in his pockets. “I certainly
admire you very much,” he went on, “and I am all for you. Only
I’m sorry I don’t have a cent with me: but here, take this for now,”
and as he said this, he took out his watch and handed it to Don
Bosco.
“You mean you’ll do without it?” asked Don Bosco, touched by
his gesture.
“I’ve got another watch at home. Sell this one and buy whatever
you need. I don’t have to know what time it is to go home.”
Don Bosco thanked him, then turned to his mother and said:
“What better proof could we have that Divine Providence is looking
after us! So, let us confidently continue our way.”
A few yards farther and they reached their new home, which
consisted of two small bedrooms, one of which had to double as a
kitchen also. The other two rooms were, for the moment, completely
bare. Their furnishings were two small beds, two benches, two
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
chairs, a trunk, a small table, a cooking pot, a saucepan and a few
plates. On that first night, they also had a watch, which was sold
on the morrow. As can be seen, poverty and austerity ruled
supreme.
This squalid condition, which would have distressed and dis
heartened anybody else, was a source of cheerfulness to Don Bosco
and his mother. Margaret turned to her son and said with a smile:
“A t home I had to see to things, begin tidying up and give orders
first thing in the morning. Here, I can see, I will have a much easier
time and far less trouble.” Then she began humming happily:
The world would be a sorry place
Were one to feel
One’s self as a total stranger,
All down at heel
Meanwhile several oratory boys, among them a certain Stephen
Castagno, came around under the windows to catch a glimpse of
Don Bosco. There they heard him and his mother singing the hymn:
Angioletio del mio Dio [Little Angel of my God]. This went on for
more than an hour, while Don Bosco busied himself hanging a
crucifix on the wall above his bed, a picture of the Blessed Virgin,
a small agnus Dei,1 an olive branch blessed on Palm Sunday, a
small holy water font, and a blessed candle. These objects of devo
tion were very dear to him and he had great respect for them.
He decorated the walls with several inscriptions which he had
printed on cardboard. One was the motto of St. Francis de Sales:
Da mihi animas, caetera tolle [Give me souls; away with the rest],
which at the time of his priestly ordination he had taken as his
own. He remained faithful to it until death, for he never desired
anything but to save as many souls as possible. The second inscrip
tion read: “Only one thing is necessary: to save one’s soul!” A third
was hung above the door and bore the Christian greeting: “Praised
be Jesus Christ!”
l A small cloth-covered disk o f wax bearing the image o f a lamb and blessed
by the Pope. [Editor]
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Then having put his room in order and helped his mother arrange
hers, the rest of the week he paid visits to Father Cafasso and his
friends, and then waited for Sunday to come.
One can only imagine how the boys rejoiced that Sunday. They
had already heard about his return, but when they saw him in their
midst at the oratory, their joy knew no bounds. They loved him all
the more dearly because they felt sure his recovery was a favor
which the Lord and His good Mother, the Madonna had granted
to them. A large group of new boys, who knew Don Bosco only
from what their companions had told them about him and who had
been anxiously waiting to make his acquaintance, pushed forward
to join in the applause and greetings of the crowd that surrounded
and acclaimed him. Their cup of joy was full at the thought that
from now on they could come and see Don Bosco at any hour of
the day without anyone making it hard for them.
While he was with them that evening, a chair was brought in at
a sign from Father Carpano, and Don Bosco was invited to sit down.
The boys then formed a circle around him, large enough to allow
room for a chorus who joyously burst out with the strains of a
song. The somewhat free verses had been written by Father Carpano,
while Father Nasi probably had set them to music. The poetry was
not a piece of literature, but it certainly was up to standard in its
content of love. It was the first song to echo through the oratory in
praise of the beloved father. Joseph Buzzetti, one of the choristers,
long treasured a copy of it and gave it to us shortly before his
death. The words went as follows:
Mournful roved our eye
O’er sky and mountain.
Sere and happy was the house
Where you resided, oh good shepherd!
Long were the nights, and endless the days!
The sun, it seemed, stood still,
Nor did the dawn smile
The daylight to cheer.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Like the birds, crouching in the nest
With eyes shut tight and gaping beak
And restless moving heads,
While anxiously they watch and await
Their mother who long time ago
Went forth to hunt for insects;
So did we beneath the roof
Sadly await you at your home.
Fervent thanks we give to God,
Now in delight that to us returned
The man so wise, the man so good,
The man adorned with virtue.
We have no other account of this celebration, nor do we know
what Don Bosco said to his boys on that occasion. But we are
probably not wrong in assuming that he talked about what he felt
so deeply in his heart and unfailingly expressed in his actions,
namely that he was always ready to endure hardships or privations
or any kind of fatigue in order to save their souls and thus earn
his own eternal reward.
That Sunday, November 8, 1846, Don Bosco resumed the usual
church services as in any other parish church. Several times a week,
he would invite the older and less proficient boys to his house,
whenever it was most convenient for them, and would spend long
hours teaching them catechism and the articles of the creed, an
arduous task he kept up for many years. Very often he urged them
to go to confession, since he regarded this sacrament as the basis
of his system of moral reform and prevention. He impressed on
them the importance of keeping one’s conscience free from sin.
He instilled in them a real horror of sin; when he talked to them
about hell, he made them realize how much he himself feared
eternal punishment. Therefore, they listened and became receptive
to his teachings. Many were the boys who, about to commit their
first theft or take their first step on the road to crime, were checked,
corrected, sustained and assisted by him. They had placed all their
confidence in Don Bosco because they were certain that he loved
them.
Professor Francis Maranzano, who in boyhood and many years
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413
later witnessed the wonders performed by Don Bosco, wrote as
follows in 1893:
The sincere, ardent love which Don Bosco had for his boys made
itself felt in the way he looked at them and the way he spoke; it was so
obvious, that they could not possibly question it. Consequently they
felt an inexplicable joy, just being with him. This love, together with
his affectionate and gentle sense of authority which, rising from his
deep piety and solid virtue, formed a halo around his head, caused
them to listen most attentively to every word he had to say. When Don
Bosco talked, it was as if God Himself were speaking. Only in the light
of this powerful ascendancy which he had over them can certain things
be explained, which otherwise would seem incredible. Who does not
know how light-minded and fickle boys are by nature in their good
resolutions? When it’s a matter of novelty, curiosity can entice them
even to sacrifice, but how are we to explain their kneeling, uncomplain
ingly, for hours at a time on the cold ground while waiting their turn
for confession? What mysterious power could attract hundreds of boys,
formerly accustomed to run at will through the streets, over the fields,
and along the banks of the river, who had known no other law but their
own animal instincts? What miraculous power could have gathered
them all around one poor priest? What self-interest, what advantage
did they hope to get from following him, in ever increasing numbers,
what joy, when he was obliged to pull up stakes and move from place
to place, from one building to another, even into a meadow under the
open sky?
Where did such devotion and constancy spring from? From Don
Bosco’s words! He inflamed their hearts, lifted them to heaven, and
exerted over them that inexpressible, tender fascination that we all ex
perienced. One glance, one smile from him was enough to encourage
even the least obedient boy, to banish all boredom, as by a spell; to
transform even the most uninviting spot into a lovely and beautiful
place. Everybody listened to Don Bosco so eagerly because he was able
to impart to others something of his own sentiments of charity and
faith; and Don Bosco’s faith was of the kind that could move mountains.
But inspiring as was his triumph of charity, the harsh reality was
that now, at the beginning of winter, he was in severe financial
straits.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
No longer on the staff of Marchioness Barolo’s institutes, he had
no income; only expenses. He needed money for his own livelihood;
for renting more rooms, even if costly, as he was already planning;
money to repair the old fencing walls and build new ones; often, he
had to provide food and clothing to boys suffering from hunger and
cold. Many of them came to his door every day begging for bread,
shoes, clothes, and shirts in order to be able to go to work. Neither
he nor his good mother Margaret had the heart to send them away
empty-handed. Consequently, within a few weeks, they had ex
hausted the small stock of provisions they had sent ahead from
Becchi, and distributed all the clothing and linen they had brought
along. How were they to go on? Where were they to get the money
to keep up a work which was becoming more difficult every day?
It is true that on hearing of Don Bosco’s return, several benefactors
had sent him a few flasks of wine, some bread, pasta, rice, and
butter, but this was soon all gone too.
Although they had both put their trust in the granaries and
treasures of Divine Providence, they did not neglect anything within
their own power, so that Providence would not have too soon to
work miracles. “Let us do what we can,” Don Bosco said, “and
the Father of mercy will add the rest.” So in agreement with his
mother, he arranged for the sale of some pieces of land and vine
yards which they still owned in their native village. As that was not
enough, M argaret sent for her bridal trousseau, which she had care
fully preserved: dresses, ring, earrings, necklaces. When it arrived,
she sold part of it and used the rest to make vestments for the
chapel which was very poorly furnished. Several of her dresses were
turned into chasubles, while her linen provided the material for albs,
surplices, purificators, and altar cloths. Everything passed through
the hands of Mrs. Margaret Gastaldi, who, right from the start, had
taken an interest in whatever was needed for the oratory. The
money obtained from the sale of Mamma M argaret’s necklace
helped to buy the gold braid and trimmings for the sacred vest
ments.
Although Mamma Margaret was already detached from worldly
goods, it nevertheless cost her a real sacrifice to part with these
precious mementos. When talking about that, one heard her say:
“When I looked at those things in my hands for the last time and
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was
about
to
sell
them
or
convert
them
to
something
C?
else,7 I
felt
a
little perturbed, but as soon as I became aware of it, I told myself:
‘Come now, what better use could they possibly have than providing
food and clothing for poor boys, and honoring the heavenly Bride
groom in church?’ Afterwards, I felt so happy that if I had had a
hundred other trousseaus, I would have given them all up without
any regrets.”
By doing so, she was putting into practice a maxim that was
very frequently on the lips of her worthy son: “When it is a question
of serving such a good Father as God, we must be ready to sacrifice
our all.”
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CHAPTER 56
The Pinardi House
Vj LJe think our confreres will appreciate a topographical
description of the Oratory of St. Francis de Sales in its early days,
and of the rustic building where the Salesian Society was born. One
of our early companions and friends, the artist [Bartholomew]
Bellisio, made an accurate sketch of it. The front of the house faced
south and was the only side to have doors or windows. The living
quarters comprised an area about sixty feet by twenty on the ground
floor and an equal area on the second floor, which had a very low
ceiling. They extended from the side wall of the present church of
St. Francis de Sales to the fifth pillar of the porticoes. The total
height of the house was slightly over twenty feet. In the front,
approximately in the center, where the stairway was located, there
was a narrow entrance and to its right, if one were facing the
building, a pump which provided plenty of pure ice-cold water.
Inside the house, behind the pump, a small door opened on an
oblong room with a single window; this served as a dining room
for Don Bosco and his first helpers. A single flight of wooden stairs
[starting across the hall and facing the outside] led to the upper
floor, where, from the landing, one entered, on the left, a small room
corresponding to the dining room below, while directly in front,
one stepped out onto a wooden balcony which ran along the whole
length of the facade. The four rooms, each with one window, opened
off this balcony, and there were four corresponding rooms on the
floor below. A dormer window provided light and air for the attic.
There was a small cellar almost centered beneath the house.
Behind this building, forming one with it of the same length and
breadth, on the spot where the superiors’ dining room now stands,
was the shed which had been converted into a chapel. Its ceiling
was only half as high as the house because the roof of the house,
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which on this side was much steeper than in front, did not allow
sufficient space for another room above it. When the boys were
playing, they could easily climb up onto the roof of the shed and
then jump down again into the courtyard without any danger of
injury; while inside, the taller boys could touch the ceiling with
their hands if they stood on a bench.
The double door, three feet wide, surmounted by a wooden cross,
faced west. One stepped down through it to the sloping floor. To
the right of the door was a small niche with a little statue of St.
Aloysius Gonzaga, which the boys carried in procession along the
nearby unfrequented roads. Devotion to the Blessed Virgin and to
St. Aloysius, Don Bosco stressed, were powerful means for pre
serving chastity.
Behind the single altar, adorned with a picture of the Blessed
Mother, was a fair-sized room which did duty at first as a sacristy.
Once the number of boys increased, however, Don Bosco took down
the dividing wall and replaced it with two small wooden columns
to support the ceiling; then he moved the altar back a bit, leaving
some space behind it as an apse. A boy named Coriasso did all the
carpentry work. A room on the south side of the ground floor was
rented for a new sacristy, and a door was cut into one of its walls
right onto [what used to be] the epistle side of the altar. It is a
great pity that this chapel was eventually demolished! Later genera
tions would have been able to see the shed which was the beginning
of Don Bosco’s imposing undertakings.
Behind the apse, where now a passageway leads from the inner
courtyard to the garden, there stood another small building, about
thirty-seven feet long. Its roof, sloping to the east, was lower than
Pinardi’s house and leaned against it. This building consisted of
two flats of equal size: one facing south, with a door and a window,
had once been used as a stable and was now remodeled into a
room; the other facing north and formerly used as a lumber room,
became an extension of the apse; above it was a hayloft.
Most of the land surrounding these humble buildings, somewhat
less than an acre, comprised a meadow with many trees; it was
shaped like an irregular pentagon. Mr. Pinardi had bought it from
the Filippi brothers for the sum of 14,000 lire in 1845. The north
side had a straight wall about eight feet high and 190 feet long.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOH N BOSCO
Behind it was an irrigation ditch shielded by a tall hedge, which
formed a pleasant background for the wall during the summer. The
wall was twenty-five feet from the shed. In this strip of land known
as “the oven courtyard” Don Bosco later built a small platform for
stage plays and musico-literary entertainments.
About sixty feet from the chapel, a low wall, some ninety-five
feet long, marking the western boundary, ran along the garden and
Mrs. Bellezza’s house, which stood along the southern bank of the
above mentioned ditch. This quadrilateral space of some 650 square
yards, later covered in great part by the church of St. Francis de
Sales, Don Bosco set aside for a playground and here he installed
a swing and other play equipment.
Some fifty feet separated the house from the eastern wall, which
in turn divided the Pinardi property from that of the Filippi brothers.
Their building, about twice as large as Pinardi’s, consisted of a main
floor and two upper stories with very low ceilings, and its founda
tions were contiguous with the irrigation ditch mentioned above.
It had been rented to a Mr. Visca, and many families of carters
lived there with their apprentices. Here were located the municipal
haylofts, stables, horses and coaches. This wall, beginning on the
north side [where the irrigation ditch was] and forming a slightly
obtuse angle where there stood an outbuilding with tubs for launder
ing, continued on straight for another 180 feet; then bending sharply
toward the west, it finally merged with the end wall of a shed owned
by Mr. Visca, for another forty-one feet. This shed, used as a hay
loft, faced the same way and occupied the same space as the present
offices of the Salesian Bulletin, except for the last two windows on
the west along the Via della Giardiniera.
A hedge ran along the south side of the property; it was shortly
afterward replaced by a wall, beginning at the corner of the Visca
shed and running along the Via della Giardiniera, for about 225
feet, until it joined the wall of Mrs. Bellezza’s vegetable garden.
The street was lined with mulberry trees. This was the layout of the
property and house of Mr, Pinardi as it appears from the map in
the municipal files.
Meanwhile, Don Bosco had not lost sight of his goal, namely,
the renting of the whole Pinardi building. Therefore, after taking
over various rooms as they became available, he finally, by notary’s
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instrument dated December 1, 1846, subleased from Pancrazio
Soave the whole house with its surrounding land for an annual fee
of 710 lire. He also paid Soave a bonus of fifty-nine lire, and allowed
him the free use of the rooms on the ground floor for his business
until March 1, 1847. The lease was to expire December 31, 1848.
In this notary’s instrument Don Bosco’s signature appeared for the
first time as the contracting party.
This success was consoling. Since at several points his property
was wide open, he had the fencing walls reinforced and new sections
built where there were only some boards and hedges. He had an
other wall built to enclose the playground on the west. It was in
line with the facade of the house, but extended about twelve feet
beyond it, before forming a right angle with it and continuing for
almost fifty-five feet south toward Via della Giardiniera where the
main entrance was located. A t the other end of the wall, near the
chapel, he placed a double iron gate painted green. Opposite the
main entrance was the famous field of his dreams, and along its
upper edge a road led straight to the royal gun factory. That road
is now Via Cottolengo. Some distance beyond the Rifugio, at the
point where the Visca shed began, Via della Giardiniera forked off
[at a forty-five degree angle] from Via Cottolengo.
To complete our picture we must add that the greater part of the
property was located in front of the house. Don Bosco had the whole
area from the building, where the pump was, to the west wall cleared
and leveled to provide a playground for the boys. As for the rest,
a part he left as it was: a meadow surrounded by a low hedge
where he used to sit with some of the boys under the shade of the
trees. Another part he converted into a vegetable garden, soon
known as Mamma M argaret’s garden, because it was tended by the
good woman. Between the garden and the house there was on one
side a dirt road, about fifteen feet wide, running up to the Filippi
wall. The other three sides were bordered by a smaller path, wide
enough for two people to walk abreast. A Mr. Bellia, the contractor
who had set up a temporary chapel for Don Bosco at St. Philomena
Hospital, was the one chosen for these various alterations.
While Don Bosco was getting his new house and property in
shape and was replacing the wooden stairway with one of stone, he
had other difficulties to face. He had to put up with the bothersome,
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
shameless tenants and with people who came around on weekends.
Because of prior agreements with Soave, some tenants, who had
now become Don Bosco’s tenants, could not be made to move out
until some time after he had bought the house.
On Sundays there was an incessant coming and going of insolent
rabble shouting obscene remarks, yelling wildly as though on an
orgy. The epithets they shouted at each other were worthy of the
lives they led. It is not difficult to understand how this posed a
serious problem and disturbance for the oratory boys. More than
once during a catechism class or a sermon, one or more of these
ruffians would appear at the church door, laughing loudly or making
vulgar remarks; occasionally, even making dares and threats. Don
Bosco, however, found a way to get rid of them, at times patiently
humoring them, or, when necessary, being prudently firm with them.
One Sunday evening, for example, an officer stalked into the
chapel with a prostitute, sat down and nearly pulled the woman
down on his lap. It was the hour for the service to begin and the
chapel was crowded with boys, who were completely awed by the
man’s shameless behavior. Don Bosco went to him with blazing
eyes and, taking the shameless woman by the arm, pushed her three
or four steps outside the door. The enraged officer put his hand on
the hilt of his sword but Don Bosco’s hand instantly closed over
his, gripping it as in a vise, so that he was unable to free himself.
The officer glowered at Don Bosco with rage, but Don Bosco kept
his eyes riveted on him with undaunted calm. Not a word was
spoken. The officer was biting his lip because of the pain caused by
Don Bosco’s grip and, seeing that he could not free his hand, he
cried: “Now what?”
“Now what?” Don Bosco answered. “If I wanted to, I could have
your epaulets removed, because you have dishonored them by your
conduct.”
A t this unexpected threat the officer wilted and, with sober
second thoughts, said humbly: “I apologize.”
Don Bosco released him and pointing to the door merely said:
“Then go.”
The officer left shamefacedly.
There were also other troubles. Some young ruffians used to
gather in the surrounding open field for some kind of fun. They
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gambled passionately, swearing loudly when they lost, occasionally
erupting into violent quarrels and fights. Don Bosco would then
walk up to them, although they did not always take well to him,
and finally with God’s help, they would listen to him and comply
with his requests. Little by little he managed to win over many of
these ruffians and attract them to church services. Before long,
their number so increased that not only did they fill the chapel,
but catechism had to be taught in the area in front of it. More than
once, however, stones rained in the playground while the boys
were playing. Not all those ruffians had been won over.
On the east side of the property, the tenants of the Filippi
brothers did not give him much trouble. Occasionally, coarse lan
guage or snatches of raucous songs could be heard and there was
always the danger of thievery, which sometimes happened. But
on weekends, at least, there was silence from that quarter, because
the carters and their helpers had scattered throughout the various
neighborhood wine shops.
The worst trouble came from the Bellezza building, built some
what like Pinardi’s and still extant. As we have already said, it was
situated to the west of the Pinardi house, about fifteen or twenty
feet from the wall, its windows and balcony overlooking the area
in front of the chapel. All its rooms had been rented out to dis
reputable people. Here too was the wine shop known as the Al-
bergo della Giardiniera, a hotbed of disorder and immorality,
where the clamor of clinking bottles and glasses and the shouts of
gamblers reigned supreme. Every Sunday, reveling, drinking, sing
ing, card playing and dancing went on, to the strains of a street
organ or other instruments. Because the place was remote and
hidden from the rest of the city, the scum of the population used
to gather here: soldiers, customs officials, guards, porters, mule
drivers, and day laborers. Fierce fights used to break out frequently,
and the screams and blasphemies created an intolerable disturb
ance. Don Bosco was obliged to ignore what he was powerless to
prevent. At times he even had to stop his sermon because the shout
ing and noise drowned out the sound of his words. When this hap
pened, after asking the boys to be good and keep quiet, which he
was sure they would do, he would come down from the pulpit,
remove his stole and surplice, and go to the wine shop where the
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
usual crowd, fifty to sixty people, were, for the most part, roaring
drunk. On seeing him, they would hail him with tipsy but courteous
greetings. “Don Bosco! Viva Don Bosco! You’re a fine priest! If
only all priests were like you!”
Don Bosco would make them understand that he wanted to talk
to them. When they became fairly quiet, he would say to them:
“My friends, I’m glad that you think so highly of me, but I would
like you to do me a favor.”
“Certainly. Just tell us what it is,” they would shout from all
sides.
“You see, I ’m preaching in my chapel. Would you please stop
your music for a little while, just twenty minutes?”
“But of course! Right away! Is there anything else we can do for
you?” one of the leaders would ask. “Shut up, all of you!” he then
added. “Anyone who wants to go and hear the sermon is free to do
so.”
Don Bosco would then go back, but occasionally the clamor
would break out again the moment he mounted the pulpit. This
annoyance lasted until 1853, but even during those early years,
Don Bosco never suffered any insult.
Later we shall narrate other episodes concerning this period,
but there is one story we shall tell now. One Sunday, two soldiers
happened to get into an argument and they challenged each other
to a duel. They came out of the tavern and drew their swords.
Stumbling and cursing, they gradually reached the vestibule of the
chapel, which was full of boys, who of course became very upset.
There was much confusion. Don Bosco went to the door and tried
to reason with the two men, but they were so furious with each
other that they did not even realize he was talking to them. At
every moment they threatened to lunge at each other. A t last, some
of the stronger boys managed to get hold of them.
Don Bosco then told them how disgraceful their behavior was,
fighting in a sacred place and giving scandal to the boys. Finally
one of the soldiers calmed down a little and said: “Yes, you’re
right, this isn’t the place for it.”
They went out, but suddenly one lunged at the other with his
sword and wounded him on the shoulder and chest, fortunately
not seriously. The other struck back, wounding his opponent on
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the head. This calmed their anger a little and they went over to
the pump to wash off the blood. The boys saw them standing there,
the basin stained with blood, when they came out of chapel.
For these reasons Don Bosco then and there made up his mind
to buy up the Bellezza property and to end all these offenses against
God. He did eventually succeed, but it was a long and arduous
endeavor. In the meantime, he still tried to help these poor people
and win their goodwill, as we shall see. He was mindful of this
maxim in the Book of Proverbs: “Better is a neighbor near at hand
than a brother far away.” (27,10)
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CHAPTER 57
A Noble Gesture
7- J lS soon as Marchioness Barolo heard that Don Bosco
was back in Turin, living in the Pinardi house, she felt sorry for
him because of his poverty and made a final attempt to persuade
him to accept a post with her institutes. She therefore chose a
trusted messenger at the Rifugio, to whom she gave the following
peremptory instructions:
“Go and see the priest who has just come with his mother to
Valdocco. Together with their ragamuffins, they are dying of starva
tion. Persuade him to bow to my wishes. Tell him that his obstinacy
is unreasonable. And if he still doesn’t agree, tell him again that
he is never to come to see me, because I shall close the door in his
face.”
Despite the great esteem he felt for the charitable lady, Don
Bosco did not yield, and only smiled at the threat he knew she
would not carry out. In fact, when he went to her palace to visit
her, she received him with the greatest respect, but he never asked
her for anything nor did he ever receive anything. Nevertheless,
he did not cease to go to the Rifugio, now and then, to preach and
hear confessions. He also did all he could in behalf of her other
institutions, which were growing in importance and public esteem,
after the government had given its approval, in July, to the Institute
of the Sisters of St. Anne.
That year [1846], various edicts and regulations regarding
schools for girls had been promulgated, and some officials inter
preted them to include schools conducted in cloistered convents,
until now exempted from government control. The bishops ap
pealed to the king, who received them graciously and assured them
that these edicts would not apply to boarding schools in such con
vents. However, they were to be enforced in the schools conducted
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by the Sisters of St. Joseph and St. Anne, who were allowed only
to appoint their own teachers, provided they had been certified by
the Royal University. For this reason, Don Bosco continued to give
regular lessons to the Sisters working for a teacher’s diploma, and
helped them obtain their certificates with distinction so that the
order would not have to pay salaries to outside teachers.
Meanwhile, he published another booklet, mainly for the Sisters’
benefit. Its history, briefly, is as follows. Marchioness Barolo for
many years had been trying to spread a devotion practiced in her
institutes of St. Anne and St. Mary Magdalen, and particularly
dear to her. It consisted of a six-day exercise to implore God’s
mercy. During the first three days prayers, alms, or other works
of charity were offered for the conversion of sinners; in the eve
nings, the Miserere was sung after a brief meditation, and Bene
diction of the Blessed Sacrament followed. Then, on the last three
days, as a thanksgiving for the mercies received, a sermon was
preached on the gratitude due to God, followed by the exposition
of the Blessed Sacrament, the singing of the Benedictus, and Bene
diction. On the day preceding this six-day exercise, a brief explana
tion was given of its purpose and arrangement.
Since many excellent results had already been obtained through
this pious exercise, the marchioness was most anxious to have it
conducted also in some public church, if its pastor or rector would
take the initiative. Archbishop Fransoni, however, would not au
thorize it without the prior approval of the Holy See. The mar
chioness, therefore, appealed to Pope Gregory XVI, who, on
M arch 16, 1846, graciously issued a rescript, through the Sacred
Congregation of Rites, approving the devotion. Acceding again to
a new request of hers, the same Pontiff, on April 6, 1846, granted
a single plenary indulgence to all those participating, on the last
day of the exercise, whether held in the institutes of St. Anne or
of St. Mary Magdalen, or in any public church designated by the
ordinary. There were the usual conditions: true sorrow, confession,
Communion, a visit to the designated churches or oratories, and
prayers for the intention of the Holy Father, besides attendance at
all the prescribed exercises. There was an indulgence of one hun
dred days for everyone who, truly contrite, took part devoutly in
the above devotions, even if only for a single day; this indulgence
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
could be gained each day. These indulgences were valid for seven
years and were applicable to the souls in purgatory. Finally, in
response to the repeated pleas of the marchioness, Pope Pius IX
confirmed the above indulgences in perpetuity on August 7 of the
same year.1
The noble-hearted lady rejoiced at these apostolic favors, con
sidering them a kind of spiritual triumph for all her efforts, and
she was glad to see that immediately several bishops, pastors, and
rectors of public churches took steps to introduce this pious exer
cise in their churches for the benefit of the souls entrusted to them.
Consequently, she was looking for some good writer to prepare a
booklet on God’s mercy. She gathered several learned priests and
laymen and asked them to suggest a capable person. Among those
present was Silvio Pellico, who immediately and enthusiastically re
plied: “Don Bosco!”
“No!” cried the marchioness at once. “Absolutely not!”
The reason for her refusal may have been her desire not to add
another burden to that poor priest who already was overworked,
but, ultimately the reason might have been her reluctance to ob
ligate herself to a man who, in her estimation, had been so un
yielding to her wishes. Silvio Pellico, however, was convinced that
Don Bosco was the man for that kind of booklet. As an occasional
visitor to the oratory, he had come to know that Don Bosco always
encouraged people to trust in God’s mercy, and he had often heard
him say, when preaching to the boys: “Have you unfortunately
fallen into sin again? Don’t be discouraged! Immediately go to
confession once more and with the proper disposition. The con
fessor has received from God Himself the power to forgive your
sins, not only seven times, but seventy times seven. Cheer up, then;
have trust and make a firm resolution. God will not despise a con
trite and humble heart.”
Silvio Pellico also knew that Don Bosco was very fond of telling
stories about God’s mercy, especially those dealing with the con
version of sinners, and of narrating incidents which he himself had
witnessed or about which he had firsthand information. No one
could fail to notice Don Bosco’s joy and unction in relating these
episodes.
1 Pius IX succeeded Gregory XVI on June 16,1846. [Editor]
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Silvio Pellico was a friend of Don Bosco and, at his request, he
had written some poems. Among them were one about hell and one
about heaven, which, set to music by Don Bosco, are still sung in
Salesian houses. So, probably by way of returning the favor, he
went to the oratory and told Don Bosco what had taken place.
Since his ordination Don Bosco had helped to introduce into
several religious institutions in Turin the practice of reciting certain
prayers in honor of God’s mercy. In short order he wrote a booklet
that was very successful in promoting esteem for and trust in God’s
mercy. Out of respect to the sensibilities of the marchioness he did
not put his name on it. The title was: Esercizio di divozione alia
Misericordia di Dio [Devotion to the Mercy of God]. It was in
strict accordance with exercises of piety approved and prescribed
by Rome.
After giving the petitions which the marchioness had sent to the
Holy See, and the three rescripts which the Holy See issued, Don
Bosco proceeds:
Devotion to the mercy of God was instituted not only for the benefit
of each individual soul, but also as a means of recourse on behalf of
all the nations on earth. Let us remember that we are all sinners, de
prived of happiness on account of our sins, and in need of pardon and
grace. We are all redeemed by the Precious Blood of Our Lord Jesus
Christ and called to eternal salvation. If we are docile to divine inspira
tion, we will detest sin and with our whole heart obey God and the
Catholic Church which He founded.
These thoughts were to be presented on the eve of the six-day
exercise, and all the meditations were to begin with the invocation:
“Oh, Mercy of God! We implore you not only for ourselves but
also for all mankind!”
The subjects of the meditations for the first three days abounded
with scriptural quotations. The topics were as follows:1
1. God is continually merciful toward the just and sinners alike.
Everything that God gives to men, both in the spiritual and the material
order, is a manifestation of His mercy.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
2. The marvelous mercy of God toward sinners is proven by ex
amples taken from Holy Scripture.
3. Particular instances of mercy toward sinners on the part of our
Divine Savior are seen during His sorrowful Passion.
For the last three days, he listed three reasons why we should
thank God:
1. The compassion He always shows to sinners.
2. The priceless gift of the sacrament of Penance.
3. The means of eternal salvation given us in the holy Catholic Faith.
He then went into detail about the nature of the indulgences,
their wonderful effects, and the way to gain them, concluding:
May God’s mercy be blessed for ever, and thanks be to our most
compassionate and clement Redeemer, Our Lord Jesus Christ, who from
the very beginning conferred on His Church the power to make known
to us and to let us share in the treasure of the holy indulgences. With
only the slightest inconvenience on our part, we are able by this means
to fully atone to Divine Justice for all the indebtedness of sin.
He then assigned a practice for each day.1
1. Encourage all your relatives and friends to take part, in whatever
manner they can, in these devotions.
2. If someone has offended you, forgive him; the graver the offense
you forgive, the more you may expect to be forgiven by God’s mercy.
3. Give up something today to obtain God’s mercy for all sinners, but
especially for those who are about to die.
4. Make a contribution to charity according to your means. If you
cannot, then recite five times the Our Father, the Hail Mary and the
Glory Be in honor of the five wounds of our Divine Savior, with the
ejaculation: “My Jesus, mercy.”
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5. Meditate awhile on the sins of your past life, and prepare yourself
for a good confession.
6. Say the Hail Mary and the Glory Be seven times in honor of the
Sorrows of the Blessed Virgin, that She may obtain for us true contrition
for our sins.
The booklet concluded with this thoughtful and meaningful al
lusion to the marchioness: “Say at least one Hail Mary, for the
person who promoted this devotion.”
It was printed toward the end of the year by the Botta Press,
Via Consolata 14, at Don Bosco’s own expense. There an incident
occurred which deserves mention. In the shop, as Don Bosco’s
manuscript passed from hand to hand, one of the men had the idea
of making fun of it, and he began to read it aloud. But God, ever
merciful, gave them a proof of His fatherly love. After listening to
the first few pages, these scoffers suddenly became silent. Deep
sorrow replaced mockery, and they all ended by going to con
fession and giving up their disorderly way of life.
Such conversions were a heavenly guarantee of the good that
the little booklet would do. As soon as it was printed, Don Bosco
gave a copy to each girl at the Rifugio, and handed over the re
mainder, several thousand copies, to the M other Superior. Then
he hastened to translate it into French, and this edition he prob
ably gave to the Sisters of St. Joseph.
Marchioness Barolo read and praised the book, but never did
she permit anyone to say in her presence that it had been written
by Don Bosco. A friend of hers remarked one day that it was
hardly commendable on her part that a priest of insufficient means
should outdo her in generosity by spending his own money to have
it printed, in order to fulfill her wish and assist her spiritual daugh
ters. She turned a deaf ear though, and whenever she met Don
Bosco, she not only refrained from expressing gratitude to him
for the book he had written to please her, but she never even men
tioned it.
Only once did she make an exception to this rule, and here is
how it happened. Marchioness Barolo had one day summoned
several priests to her palace that they might suggest to her the best
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
way to employ her money in works of charity. Among them was
Father Borel, who had always been, and still was, on excellent
terms with her. After several suggestions were made, Father Borel
remarked: “Madame, there is in Turin a very zealous priest who
really slaves from morning to night. He needs your help.”
“I know whom you mean,” exclaimed the marchioness immedi
ately. “It’s Don Bosco. I’ll give nothing to him!”
Father Borel, after commenting on such a strange determination
on her part, smilingly mentioned the booklet about God’s mercy.
“Well then, take this,” the marchioness said. “Here are 200 lire;
give them to him. But don’t let him know that they came from me.
Woe betide you, if you do!”
The next time Father Borel came to her, the marchioness im
mediately asked him about the 200 lire and explained her reason
for doing so. “If Don Bosco knows I sent it, he is quite capable of
refusing it,” she said.
This led to a discussion of Don Bosco’s work. Father Borel re
fused to accept her views and he ended the discussion by saying
to her in Piedmontese: “Priests don’t go asking advice from women,
you know!” This remark would have offended a proud person, but
the marchioness was not in the least angered. She calmly changed
the subject, as she was always wont to do in similar circumstances.
Father Borel knew that she always listened to his advice with
benevolence and respect. It is from him that we have gathered in
formation about the character of the marchioness and about Don
Bosco’s dignified, generous and humble attitude toward her.
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CHAPTER 58
Enriching Mind and Heart
Y renting the Pinardi house Don Bosco had found a
small but safe haven after two years of struggle and uncertainty.
He realized that still other hardships and hurdles would have to be
overcome, but he was not worried because of his confidence in the
help of God and the Queen of Heaven. As his original catechists
could no longer cope with the situation, more volunteers were now
a pressing need, and therefore he began to recruit new ones.
We have already mentioned that he himself taught catechism in
various schools in town on weekdays; for example, at St. Francis
of Paula’s, at those of Porta Palazzo, and elsewhere. He therefore
decided to appeal to some of the older boys at these schools, and
to ask them to come on Sundays and holy days to help him teach
catechism at the oratory. He discussed his plans with the rectors
and asked them to point out to him the boys they considered best
suited for such work. Some of them refused outright to let the
students absent themselves from the school religious services on
Sunday and holy days, because they were not very well disposed
toward the oratory. A certain harmful libertarian spirit was begin
ning to make itself felt, even among the faithful [and it seemed to
them that the oratory was somewhat infected with it]. Others con
sented, including Father Bertoldo, a good and very devoted friend
of Don Bosco, and spiritual director of the school at Portanuova
now known as the Massimo d’Azeglio School. He suggested and
introduced a number of boys, all students of rhetoric. We recall the
names of three in particular: Felix Pellegrini, who was later a well-
known engineer; Valerio Anzino, who after his ordination became
head chaplain at Court, a monsignor and, finally, abbot in per
petuity of the Carthusian monastery at Mantua; and the above
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOH N BOSCO
mentioned Francis Picca,1 who first preached missions and then
became a canon in the collegiate church of Savigliano, We must
not overlook a fourth, who went on to become a renowned writer
and a deputy in Parliament. He was the brother of a close friend
of ours who became a Salesian and died as only the saints know
how to die. His virtuous life was a great inspiration to his family,
to society, and to our congregation. Don Bosco met the boys, ex
plained his need of them, briefed them on the method of teaching
catechism, and emphasized the good they would be doing. They
accepted the task. Picca and Pellegrini were faithful to it for a long
time. Anzino lasted over a year; the others gave up after a try. Don
Bosco was not deterred and continued his round of the schools
looking for new young apostles to replace the withdrawals from
their ranks.
A t the same time, he began to organize classes whose progress
so far had been hampered by the nomadic life of the oratory and
his own long illness. A t first, because of lack of space, one class
was taught in the kitchen and another in Don Bosco’s own room;
another was held in the sacristy, while still another met behind the
main altar and several even in the chapel itself. Needless to say,
these rooms were hardly suitable for the purpose. The pupils were
regular little rascals; they were good at breaking things and turning
everything upside down. Furthermore, the sound of voices and the
going and coming were a general nuisance. But no other arrange
ment was possible. Mamma M argaret was obliged to take her sew
ing from the kitchen to the little room at the head of the stairs.
We can imagine the heroic patience of that good woman under
those circumstances.
A few months later, when Pancrazio Soave vacated some rooms
on the ground floor, in accordance with the terms of their agree
ment, Don Bosco moved in some classes. These he grouped and
divided according to the intellectual ability of the pupils. This made
for better discipline. Thus, he could teach them in a more suitable
place and with better results and could accommodate a larger num
ber of pupils. Soon there were 300.
For quicker and better learning, Don Bosco followed this sys
tem. He had them learn the alphabet and the formation of syllables
1See pp. 290, 298. [Editor]
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for one or two Sundays. Then he took the little diocesan catechism
and made them practice reading until they were able to read one
or two questions and answers, which he then assigned to them as
a lesson for that week. The following Sunday, after reviewing the
assigned material, he went on to other questions and answers, and
so on. Thus in the course of a few weeks, they were generally able
to read and study by themselves whole pages of the catechism. This
was a great step forward, for otherwise the older and more back
ward boys would have taken months to learn enough to make their
first confession and Communion.
The Sunday classes were helpful to all, but insufficient, because
during the week many slow learners forgot what they had learned
the previous Sunday. To avoid this retrogression and to be of more
help to these boys, Don Bosco encouraged them to come to the
weekday evening classes. They had been discontinued, until Father
Borel and Father Cafasso finally gave in and allowed him to follow
the promptings of his charitable heart, notwithstanding his poor
health.
Through his zeal and energy these classes soon produced two
excellent results: first, they spurred the boys to regular attendance,
in order to become more proficient in reading and writing (the
need of which was beginning to dawn on them), and also to learn
many other useful things; second, they afforded Don Bosco another
means of keeping the youngsters out of trouble during the evening
hours, of instructing them more thoroughly in their religion, of
leading them to God and making better Christians of them, which
was his principal purpose all along.
Since they had already studied and learned the truths of Faith
by themselves, Don Bosco now found it easier and more profitable
to teach them their catechism and put them on guard against that
freedom of thought which in the stormy years ahead would open
the floodgates to heresy and evil in general.
To arouse an even greater appreciation of their catechism he
planned and organized contests; he prepared them by frequent
drills, repeating questions and answers. He offered them prizes and
whatever other encouragement he felt to be necessary.
Don Bosco, however, could neither do everything himself nor,
as regards evening classes, rely on the priests who assisted him,
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
even though they were now more numerous and, definitely, very
helpful. Father Cafasso had invited several of his student priests to
teach catechism at Valdocco. They came regularly, among them
Father Cresto, but they had to be back at the Convitto by the pre
scribed hour before sunset. Others, whom Don Bosco had met in
town, accepted his invitation to come and labor in the Lord’s vine
yard. Canon [Francis] Marengo, who later became a renowned
professor of theology at the University of Turin, was one of those
enlisted this way. From then on he faithfully came to the oratory.
These devoted priests all helped out on Sundays. They took turns
hearing confessions, preaching, teaching catechism to the older
boys, and they occasionally celebrated Mass when Don Bosco was
away. However, they could do no more because of other commit
ments. Even those with no other particular obligations could not be
entirely relied upon, because they were often unable to come.
Father Borel used to help Don Bosco quite often, but he too, taken
up by various good works and tasks, could give but little time to
the oratory. His direction of the oratory during Don Bosco’s illness
had been an act of heroic charity that made little of the most
fatiguing tasks, but this could not be repeated indefinitely.
Where, then, was Don Bosco to find teachers for all these classes
and so many youngsters? He made them, and this is how he did it!
Several of the older boys attending the oratory were very intelligent
and desired a better education so that they could obtain more ad
vantageous employment. Don Bosco, therefore, picked out several
of them, and at suitable hours gave them, gratis, instruction in
Italian, Latin, French, arithmetic, and other subjects in return for
their teaching their companions catechism during Lent and other
subjects at the evening classes, both weekdays and Sundays. Some
of these more capable students belonged to the original group of
boys he had gathered about him while still at the Convitto.
The experiment proved very successful, although it was a hard
ship for Don Bosco. Some of these student teachers did not keep
their word, notwithstanding the time as well as the money Don
Bosco had spent on them for books and subsidies to their families.
Only eight or ten at first, this little group of young teachers grad
ually increased and not only was of service in teaching the other
boys, but succeeded in making a place for themselves in society
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and becoming influential men in the community, able to help them
selves and their fellow citizens. When Don Bosco noticed particular
aptitudes and a clear vocation to the priesthood in several of them,
he began to give them special instruction. In due time they became
excellent priests. This was the origin of the student department at
the Oratory of St. Francis de Sales. To this very day it continues to
furnish the teaching personnel for all of Don Bosco’s many schools
in Italy, France, Spain, England, Austria, Switzerland, the Amer
icas, Palestine and Africa.
There is a precious reference to those days in Don Bosco’s own
memoirs:
It will not be displeasing to the reader of these pages, if I make special
mention of some of those earliest teachers in our oratory, whose names
are indelibly printed on my heart and mind. Among others there was
John Coriasso, who is now the head instructor in our cabinet shop; Felix
Vergnano, now a dealer in ribbons and braids; and Paul Delfino, today
a teacher in a technical school. Later there were others, such as Anthony
and John Melanotte, the former a druggist, the latter a confectioner;
Felix and Peter Ferrero, the first a broker, the second a typesetter; and
John Piola, who now runs his own cabinet shop. Later yet, there came
Victor Mogna and Louis Genta. These young instructors were also
aided by several dedicated men from town, among them Joseph Gagliardi
and Joseph Fino, both novelty dealers, and the jeweler Victor Ritner.
So wrote Don Bosco. Yet these young teachers were not always
adequate to the task: some, first, required training for their new
and difficult work; others could not keep discipline and had to be
replaced; still others, uninterested or frustrated, rarely appeared.
As the classes increased in number, so did the need for teachers.
To meet this need Don Bosco directed all his efforts and endeavors.
With help such as that mentioned above and from others, the
evening classes succeeded beyond all expectations. When Don
Bosco was through with the little catechism, he had no problem
in finding other textbooks adapted to the mental level of the
students; his own Bible History and Church History became very
handy. The progress the boys made was but another proof of the
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
wisdom, knowledge, and, more importantly, the experience and
practical common sense he displayed in writing these books.
Meanwhile, he added two new subjects: drawing and arithmetic,
including the metric system. Even though arithmetic was not a very
popular subject with youngsters, his booklet was received very well
and was responsible, as we shall see, for the success of these eve-
ning classes that met not only the intellectual but also the material
needs of the boys. As the boys learned, they could not help feeling
a deep gratitude towards him for the long, laborious, and devoted
preparation of these books and for the time, long nights included,
consumed in their writing.
It was a wonderful sight, every night, to see the windows in the
Pinardi house all lit up and full of boys and young men, as though
there were a continual party. In one room they could be seen stand
ing before large charts on the wall, or else with books in hand. In
other rooms they sat at desks practicing writing, while others knelt
or sat on the floor before plain benches used as desks, and scribbled
large letters in their exercise books.
From time to time Don Bosco, to see that order was maintained,
would appear on the balcony, glance over the classes, and then go
down to the ground floor. His own smile and gesture, urging them
to be good and keep quiet, were invariably greeted by quick nods
and smiles from his charges. Now and then he would make an in
spection tour of the yard and around the house, and then return
to his own quarters, which had also been converted into a class
room. He had reserved to himself the explanation of the metric
system, and with admirable patience he succeeded in transferring
into those little heads the contents of his booklet. The Christian
Brothers enjoyed coming to Valdocco in the evening to observe
him and study his method of teaching so many boys at one and the
same time. They knew both Don Bosco and his books very well,
and declared that while, in general, men of genius and great thinkers
are not outstanding for memory, Don Bosco, instead, matched his
brilliance of mind and generosity of heart with a prodigious mem
ory.
Not limiting himself to purely academic and scientific subjects,
Don Bosco enlivened the program by having Father [Louis] Nasi
give the boys lessons in Gregorian chant and singing, and he al
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ways wanted this practice continued. He found a valuable assistant
for this purpose in Father Michelangelo Chiatellino of Carignano,
a student at the Convitto of St. Francis of Assisi, who came to the
oratory and taught music there for about eight years. He was a
fine organist and later accompanied the young choristers when they
sang in the churches of Turin, when they made their fall outings,
and especially when they went to Castelnuovo and Becchi for the
feast of the Holy Rosary.
From this priest we came to know how the young catechists,
student teachers and other boys from the oratory were able to in
spire boys who did not attend with such devoted confidence in
Don Bosco, that they sometimes used to come to him not only for
spiritual advice but also to seek guidance and help out of the pre
dicaments into which their lack of prudence had led them. The
following story is typical of many others.
A student at the university had borrowed some money from a loan
shark. Since he was unable to pay the debt and dared not ask his
father for the money lest he come to know the reason for the debt,
he was greatly perplexed. Advised by someone to go and see Don
Bosco, he did so. Although Don Bosco did not know the boy, he
received him with great kindness and listened to what he had to
say. He then exhorted him to change his tenor of life and invited
him to make his peace with God by a good confession. Afterwards,
he sent the boy to invite the moneylender to a talk with him. He
wanted to ascertain whether the amount of money stated was cor
rect and whether he could persuade the moneylender to make some
settlement compatible with justice, without exposing the repentant
youth to his father’s wrath. The moneylender appeared, but, after
the usual greetings, Don Bosco soon realized that he would not
relent. He, therefore, made a swift decision. “So you’re the creditor
of young so and so!”
“That’s correct.”
“How much does he owe you?”
“So much.”
“What interest do you charge?”
“Five percent.”
“Per year?”
“Per month!”
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Don Bosco rose to his feet calmly, looked the man in the eye
for a while with a penetrating glance full of reproof, and then ex
claimed: “Five percent a month?”
Gently seizing the man by the lapels, he repeated: “Five percent
a month?” Then repeating the same words he slowly made him
back up toward the door, and out onto the balcony. The man was
so startled and afraid that his moneylending practices might be
come known in town that he was speechless. Don Bosco quietly
shut the door in his face. He then hurried to the poor student’s
father and told him all the dismal story in a way that the father
accepted with good grace. He emphasized how sorry the son was,
begged forgiveness for him, and advised the father how best to pay
the debt to the moneylender, while protecting the family reputa
tion. The father agreed to pay the debt, while the moneylender,
still remembering Don Bosco’s look and words, raised no difficulties
about lowering his interest rate to a more reasonable figure. For
given by his father, the young man regained his peace of mind and
improved his conduct.
All those who approached Don Bosco regardless of who they
were, could count on his charitable concern for their welfare.
Pertransiit benejaciendo [He passed, doing good], Don Bosco’s
charity embraced all who came to him. He, too, went about doing
good. [Cf. Acts 10,18]
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CHAPTER 59
The Mulberry Tree
I F we could estimate all the good, physical and spiritual,
which Don Bosco did for each of the boys who gathered around
him in those days, and describe the stirring incidents that accom
panied them, then we would realize how good the Lord was in
establishing the Oratory of St. Francis de Sales. Our narrative can
not do justice to the above, but it will, nevertheless, enable us to
glimpse the wonders that are still hidden, as the following episode
will prove.
A massive mulberry tree stood in front of the entrance to the
Pinardi property, on the spot where the apse of Mary Help of
Christians Church now stands. Don Bosco loved this tree with the
same sort of affection which the ancient patriarchs felt for the oak
of Mamre. He used to call it the tree of life because of certain
cherished events which took place in its shade. Two in particular
are noteworthy; one happened this same year of 1846, the other
at a later date. We shall now narrate the first one, basing our story
on what we heard from an old alumnus. His account was confirmed
by Joseph Buzzetti.
It was a Sunday and the oratory boys were playing, while Don
Bosco and Father Borel were strolling along the fencing wall, con
versing and supervising the recreation. Three urchins, who had
been chasing each other in the nearby fields, heard all the noise and
shouting. They stopped and each suggested to the other: “Let’s see
what they’re doing over there.”
“Yes, let’s see!” the bolder youngster shouted. “Give me a hoist
and push me up. I’ll get on top of the wall and tell you everything
I see.”
No sooner said than done. When they reached the wall, the
other two boys hoisted their leader up on their shoulders. He got
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
to the top of the wall and sat there entranced by all the excitement
he saw. At this point, one of his chums had a bright idea. “Let’s
play a trick on him. Give him a push and shove him over.”
“Yes, let’s go!” said the other urchin anticipating the fun. Helped
by the other boy, he clambered up and gave a good shove to the
boy sitting on the wall. Then the two accomplices ran away. Taken
by surprise, the boy on top of the wall lost his balance and fell
down right between Don Bosco and Father Borel.
Startled by his sudden appearance, the two priests took a step
back. But when they saw him, afraid and crying, get to his feet
and cast desperate glances about, looking for a way of escape, they
blocked his way. Don Bosco took hold of his hand, but the boy
struggled and shouted: “Let me go! Let me go!”
“Where do you want to go? Just calm down a moment. Why are
you so afraid!”
“Because you’re going to beat me and put me in jail.”
“Not at all! Why be afraid? Don’t you see that you’re among
friends? Stay with us awhile.”
“Nothing doing! I don’t want to stay with priests. My father al
ways says that priests are— ”
“You’re wrong, my dear boy. Don’t believe that nonsense. You
see all these boys here? They are having a lot of fun and we are
their friends. Talk to them and find out how I treat them. All I
ask of them is to be good and have fun.”
By now many of the boys had come over and were listening.
Some who knew the boy addressed him by name and he calmed
down a little.
“Have you ever been to catechism class?” asked Don Bosco
patting him on the cheek.
“Never. And that’s why I want to get out of here. If I stay, I’ll
be forced to.”
“Wouldn’t you like to hear a fine story?”
“Not now!”
“All right, then. By the way, how old are you?”
“Fourteen. Now let me go.” And he tried to jerk himself loose.
“Just a minute. Have you made your First Communion?”
“N o .”
“Do you ever go to Mass?”
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“That’s for priests and old ladies. My father would beat me if I
went.”
“Poor boy!” sighed Don Bosco to Father Borel. “What a case!
He will be ruined for good unless we get him on the right path
now.”
After a moment’s pause, he turned again to the boy, who now
had stopped crying and had resumed his usual insolent air, and
said: “How about coming here to play and have fun with all these
friends of yours? What do you say to that?”
“I’d like to, if you don’t force me to go to church. I don’t care
to become a stuffy old fool.”
“Do you really think that all these boys are stuffy old fools?
Don’t you see how well they play and how much fun they have?”
The urchin was watching the boys who were running from one
end of the playground to the other. Several of them gestured and
called to him to join them, and he kept muttering: “I’d sure like
to.”
“Well, then, why don’t you?” Don Bosco told him.
The boy waited no longer. He ran to his friends and enjoyed
himself racing from one end of the playground to the other until
it was time to go to church. At the sound of the bell he at once
stopped playing and ran for the exit. Don Bosco had watched him
all the while, and was there to praise him for his skill and to tell
him how glad he was to have met him. Then he let him go.
The following Sunday the boy returned on his own and began
to play immediately. Again, when the recreation was over, he made
for the exit where Don Bosco was waiting for him. “Where are you
going?” he asked. “Wouldn’t you like to come to church for a little
while with the others?”
“E r,” the boy said, squirming, “I’m in a hurry. I must go home
because I have to go some place. I ’ll come some other Sunday.”
“Then we’ll be seeing each other again, won’t we? I’ll be waiting
for you!” And he gave the boy a small gift which pleased him very
much.
The third Sunday he was very punctual at the game, and al
though he balked a little when it was time to go to church, he did
stay there for quite a while. When he left, halfway through Father
Borel’s sermon, Don Bosco accompanied him to the exit, saying in
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a friendly tone, “Another time I hope you won’t be in such a hurry
to go home. Then you could stay the whole evening with us.”
Don Bosco’s kind ways finally led the boy to take part in the
morning and evening religious services whenever he could. In a
few weeks’ time the rascal had completely changed his whole out
look and habits. Don Bosco, a past master at timing, was aware
of the boy’s friendly attitude and trust in him, and at an opportune
moment he drew him aside and, strolling up and down with him,
told him affectionately: “Come to see me some day behind the
altar. You know where; near the confessional! I’ll have something
pleasing to tell you. You will come, won’t you? Say yes. Will you
really come?”
“Yes, I will!” the boy answered firmly. In fact, after some in
struction, he went to confession for the first time and then made his
First Holy Communion.
How often such scenes were repeated during that year and dur
ing those that followed. With a charity that was patient and prudent
Don Bosco won over very many boys; by overcoming their reluc
tance and stubbornness, he reconciled them to God and filled them
with joy.
Even more astounding was the heroic fortitude which some of
these little converts displayed in persevering in their new ways.
The father of this boy was a woodcarver. Wicked and irreligious,
he had allowed his son until then to run wild, and scandalized him
with his obscene language and blasphemies, often forcing him to
work even on Sunday mornings. Since he spent his Sundays in
some tavern, staying there from early afternoon until late at night,
he had not as yet noticed the change in his son. The boy did not
dare tell him that he had made his First Communion, but some
neighbors mentioned to the father that the boy was frequenting the
oratory. The father flew into a bestial rage. “Woe to you if you ever
set foot into that place again!” he roared. “I won’t have anything
at all to do with priests. I absolutely forbid you!”
Knowing how violent his father could be, the boy replied fear
fully; “But what else can I do on Sundays? Stay home and get bored
to death? At the oratory we play games and have fun.”
“I don’t care!” roared the inhuman father. “You do as I say, or
else . . and he started to swear.
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“Oh well, I’ll do as you want,” the poor boy said, facing the
prospect of being all alone, since he was determined not to as
sociate any longer with his former bad friends.
When Sunday came around he told his father: “If I can’t go to
the oratory, I’ll take a walk.” And so he did, but his walk always
took him in the vicinity of the oratory. There he would go in for
a few minutes and tell his troubles to Don Bosco, who comforted
him saying: “Don’t be afraid to come. It will do you good. It’s no
lie to say you went for a walk. Don’t worry; the Blessed Virgin
will help you.”
The boy would then hurry home and when asked where he had
been that afternoon, he would reply: “I went for a walk.” This
worked for two Sundays but the devil had to stick in his tail. About
the middle of the week someone reported to that brutal man that
his son was still going to the oratory. Furious, he left the shop and
went home to confront the boy, whom he had sent on an errand.
As he entered the house, he seized him by the arm and shouted:
“Didn’t I tell you that you must not go with all the scum around
Don Bosco? If you do it again, I’ll break your head one of these
days! Fine things that Don Bosco of yours has taught you! Just
what one might expect: teaching a son to disobey his father! But
I’ll show you that no one can make a fool out of me and get away
with it!”
After his fury was spent, this model father, so jealous of his
authority, went back into his shop cursing and grumbling to him
self and dragging along his son who had to put up with his out
rageous reproaches for several hours.
Terrified by his father’s threats and at the same time anxious to
see Don Bosco, the boy found himself in a very perplexing situa
tion. The following days went by and he stayed home sad and
dejected. When Saturday evening came around, he could hardly
sleep a wink. He thought about his friends who were having fun
at the oratory, while he was obliged to stay home. He thought
about confession and the Communion he was unable to receive.
He thought about Don Bosco, about his father, about himself, and
tears ran down his cheeks, but he grew calmer after praying. On
Sunday morning he got up early. It was bitterly cold, for it was
well on into winter. Since he had no errands to run, without saying
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a word to anybody, he went straight to the oratory and received
the sacraments. Then he went home feeling better. In the after
noon, he returned to the oratory. But for the first time in his life
his father had watched to see where his son went. When the boy
came home again at dusk, he was waiting for him. Half drunk and
brandishing a hatchet in his hand, he yelled: “So! You’ve been to
see Don Bosco!”
In terror the boy turned and fled as fast as he could. The father,
followed by his wife, who was trying to calm him and snatch the
hatchet out of his hands, ran after him shouting: “If I catch you,
I’ll kill you, even if you are in Don Bosco’s arms!” Already well
along in years, however, he was no match for a fourteen-year-old
boy running for dear life. When the unfortunate youngster reached
the oratory, the door was closed. He hesitated for a moment as to
what to do, then knocked, not daring to call out, for fear of be
traying his whereabouts. He could hear voices and the approaching
steps of his parents. In despair, he looked about him and saw the
mulberry tree. He quickly climbed up into it and lay there hugging
one of the branches, without making a sound, almost like a criminal
afraid of being caught by the police. There were no leaves to hide
him and the rays of the moon had already begun to lift the mist.
He was barely out of sight when he heard his parents come up
panting, looking for him. They ran past the mulberry tree without
seeing him and went straight for the oratory gate, beating on it
savagely as though they intended to knock it down.
Mamma Margaret, who had looked out of the window at the
boy’s approach and seen him climb up the tree, immediately under
stood the reason for the furious uproar outside and ran to tell Don
Bosco, who instantly sent someone to open the gate for fear that
they might notice the boy if they stayed too long around there. Both
the man and the woman raced up the stairs and burst into Don
Bosco’s room, yelling at him in a threatening tone: “Where’s our
son?”
Don Bosco answered firmly: “Your son isn’t here.”
“Of course he’s here and I’ll find him too,” the father growled
and cursed. He began to search the room, opening closets, looking
under the bed and muttering from time to time, “He must be here!”
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The Mulberry Tree
445
“Would you mind telling me who you are, sir?” Don Bosco asked
calmly.
“I don’t have to tell whom I am; you should know it already!
I want to know where my son is.” As he said this he made a move
as if to look into the other rooms.
A t this point, in a calm but commanding tone, Don Bosco said:
“Sir, I’ve told you he’s not here. But even if he were here, you have
no right to come bursting into other people’s houses. Go about your
own business, or there will be persons who will see that you do,
whether you want to or not.”
“Well, I’ll go to the police!” shouted the father more exasperated
now than ever. “I’ll get him out of the clutches of priests!”
“Yes, go to the police,” agreed Don Bosco, “but don’t forget that
I shall go there too, and I’ll have a lot to tell them about you. If
there are still laws and courts of justice in this world, you’ll soon
be in hot water!”
Confronted by this resolute attitude on Don Bosco’s part, the
man and woman, who both had guilty consciences, quietly left and
never returned.
But what about the boy? As soon as his two persecutors had
gone, Don Bosco, Mamma Margaret, Joseph Buzzetti, and a few
other boys who had not yet gone home, hurried to the foot of the
mulberry tree and told the boy he could come down. There was no
response. The unfortunate lad gave no sign of life. They looked
closely and saw by the light of the moon that he was grasping
tightly a branch of the tree. Don Bosco repeated in a louder tone:
“Come down, my dear boy, don’t be afraid. They’ve gone, but,
even if they were to come back, you need not fear. We’ll defend
you at all costs.”
Still, there was no answer. A shudder ran through them all for
fear that something dreadful might have happened to him. After
calling for a ladder, Don Bosco climbed up into the tree, very much
worried. When he got near the boy, he found him half frozen and
delirious. He touched him gently, shook him, and called him by
name.
Finally, as though in a nightmare, the boy mistook Don Bosco
for his father and began to scream like a startled animal. He bit
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and fought with such fury that he almost fell off the tree, dragging
Don Bosco along with him. Firmly gripping one branch with his
arm and holding the poor boy tightly with the other, Don Bosco
kept repeating: “Don’t be afraid, dear boy, I am Don Bosco. Don’t
you see I have my cassock on? Look at me. Calm down. Don’t
bite me, because you are hurting me.”
Gradually the boy recovered his senses and calmed down. When
he was himself again, he gave a deep sigh and with Don Bosco’s
help climbed down from that tree, which, truly, he could call his
“tree of life.”
After they had taken him indoors, Mamma Margaret, her heart
filled with pity, warmed him by the fire, gave him some nourishing
soup to eat, and prepared a bed for him for the night. The follow
ing day, to save him from the cruel anger of his father, Don Bosco
found him work with a kindly craftsman near the city. The boy
always remained very religious and a few years later, after per
fecting himself in his trade, came back to Turin. With great charity
he then looked after his not very loving parents in their old age.
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CHAPTER 60
First Christmas at Valdocco
TPJ L HE year 1846 was drawing to a close, and at the ora
tory the month of December was marked by joyful events. Father
John Vola had donated a small church bell weighing about forty-
eight pounds and costing eighty-eight lire and fifty centesimi. It
was to be hung on top of the west wall of the house and, therefore,
Don Bosco had two posts erected on the roof with a crossbeam
surmounted by a Cross. Meanwhile, Father Borel sent a petition
to the archbishop which also testifies to the good results of Don
Bosco’s apostolic efforts and those of his assistants.
[No date]
Your Excellency:
The priests who give religious instruction to the boys at the Oratory
of St, Francis de Sales, recently opened and blessed with Your Ex
cellency’s authorization in the parish of SS. Simon and Jude in Valdocco,
have seen their efforts rewarded by a very great attendance of boys,
among whom they have achieved many good results. In order to further
foster the boys’ piety and attendance, they now wish to install a bell in
the belfry. They already have the bell, and therefore humbly ask facul
ties for the Reverend Father John Vola, Jr., to bless it.
On behalf of the above mentioned priests,
Father John Borel
In answer to a previous petition dated November 18 [1846],
Archbishop Fransoni had delegated Father Augustine Gattino, the
447
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
pastor, to perform the ceremony. Since Father Gattino could not
accept on account of other obligations, the archbishop delegated
Father John Vola on November 14.
Don Bosco who never missed an opportunity of fostering in his
boys sentiments of faith by pointing out the importance of the re
ligious ceremony which they would witness, had explained the sym
bolism of this sacred rite and the reason why the bishop used holy
water in blessing the bell. He also encouraged them to get ready
for this ceremony by receiving the sacraments. Accordingly, on
the Sunday following the granting of the faculty [November 15,
1846], Father John Vola solemnly blessed the bell which he had
donated, and great was the rejoicing of the youngsters when it was
hoisted up and hung in the belfry. Their delight increased still
further when they heard the silvery tones peal forth for long periods
at a time.
From now on, on Sundays and holy days, this bell would sum
mon the boys from the neighboring houses almost as effectively as
any sermon could have done. Mothers used to comment frequently:
“At that sound, on the vigil of feast days, our children can’t keep
still. They want to put on their best clothes and in the morning
they get up very early, saying: ‘I have to go to Holy Communion.’ ”
The first time this youthful fervor showed itself was on the feast
of the Immaculate Conception, which that year was enhanced by
the report of an apparition of Our Lady at La Salette in France.
The story of La Salette became a favorite topic of Don Bosco and
he used to repeat it hundreds of times, not only to awaken in the
boys the realization of the supernatural and their devotion and
confidence in Mary, but also to instill in them hatred of sin, par
ticularly the three sins that anger O ur Lord and call down frightful
punishments upon mankind: blaspheming, profaning Sunday and
holy days, and eating meat on days of abstinence.
He attached so much importance to this miraculous event that
in different years, he published two pamphlets about it, with a
total run of more than 30,000 copies. We shall speak of this event,
abridging it a bit, but using his own words. To some readers, this
may seem a useless digression, but it is not so. From among the
countless wonders performed by Mary over the centuries, which
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449
Don Bosco used to recount for the benefit of his boys, as we have
recorded, we shall mention only those which made a deep impres
sion on mankind during the lifetime of our Founder. This will en
able us to take notice of the part Our Lady played openly in the
life of the Catholic Church, and also of the part She played, less
openly but no less efficaciously, in Don Bosco’s life and in the
birth and establishment of the Salesian Society for the salvation of
youth. We should notice also that from 1846 on, it is to children
that the Blessed Virgin deigned to appear, as if to give them a proof
of Her predilection. Let us now describe the event.
Shepherds spent only four months of the year near the barren rocky
mountain called Salette. This was where little Massimino, aged eleven,
and Melanie, aged fifteen, lived. Children of poor, uneducated peasants,
their task was to look after the cattle. Massimino knew only the Our
Father and the Hail Mary, and Melanie hardly knew anything more. In
fact, she had not yet been admitted to First Holy Communion. The
two children met by chance on the mountain, on September 18, 1846,
when they watered their cows at the same spring.
That evening, before parting to go home, Melanie said to Massimino:
“Who will get here first tomorrow?” [As things turned out], next morn
ing, the 19th, they both went up the slopes together, each leading a
goat and four cows. It was a clear, beautiful day, bright with sunshine.
Toward midday, as they heard the distant sound of the Angelus, they
made the Sign of the Cross and said a brief prayer. They got out their
lunches and went to eat near a small spring to the left of a little brook,
into which its limpid water flowed. When they were through, they
jumped across the brook, set their knapsacks down beside a dried-up
spring, and ran a few steps down to two shady spots next to each other.
They sat down, and contrary to their usual habit, soon fell asleep.
Melanie awoke first at half past two in the afternoon. Not seeing her
cows, she called to Massimino: “Come on, let’s go and look for our
cows.” Again they jumped across the brook and climbing a little way
up, they saw the cows lying on the grass and grazing. Melanie then
turned to go back to the shade, but before reaching the brook, she
became aware of a sudden light, even brighter than the sun and colored
like a rainbow. She shouted to Massimino: “Quick, come down. There
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
is a bright light down there.” Massimino ran down immediately.
“Where?” he asked. Melanie pointed toward the little spring. When he
saw the unusual light, Massimino stood still. It was then that in the
center of it they distinctly saw a Lady sitting on a pile of stones, Her
face hidden in Her hands. She wore white shoes with different colored
roses entwined around them. Her stockings and apron were yellow. Her
gown white and studded with pearls; a white kerchief, edged with roses,
was around Her shoulders and there was a cap or bonnet on Her head,
tilted slightly forward with a crown of roses on top. Round Her neck
hung a chain with a crucifix attached. On the right arm of the Cross
were a pair of pincers, and on the left a hammer.
Melanie dropped her staff in fright. After a few moments the Lady
lowered Her hands, revealing a radiant white face, so luminous that it
was not possible to gaze at it for any length of time. Then She stood
up, crossed Her arms, and said to them: “Come nearer, my children,
do not be afraid. I have something important to tell you.”
Massimino and Melanie crossed over the brook as She walked to the
spot where they had been lying asleep. She then stood between the two
little shepherds and said to them, while tears constantly flowed down
Her beautiful cheeks: “If my people will not be obedient, I must let
my Son do as He wishes. His hand is so strong and powerful, that I
can no longer hold it. I have been suffering for you for a long time. I
have to beg my Son constantly not to give you up, but you do not care.
No matter how much you pray or do, you will never be able to repay
me for all the concern I have shown for you. ‘I gave you six days in
which to labor, and kept the seventh for Myself,’ says the Lord, ‘yet
no one wants to give it to Me.’ This is what makes my Son’s hand so
heavy. If your potatoes spoil, it is all your fault. This is what happened
last year; but you paid no attention, and when you found the potatoes
spoiled, you cursed my Son’s name. It will be the same again this year,
and at Christmas you will have no potatoes left. If you have any wheat,
do not sow it; if you do, it will be eaten up by worms, and what grows
will turn into dust when you thresh it. Many children under seven will
die . . . There will be a great famine . . . Your walnuts will be
spoiled and your grapes will rot . . .” 1
At this point the Lady stopped talking. Her lips moved without mak
ing any sound, but the children were made aware of a secret confided
to each of them separately, with orders to disclose it to no one, not even
to each other.
1These prophecies came true. A disease caused immense harm to the vines
throughout Europe from 1849 to 1874.
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451
Then, She began to speak aloud again and said in a clear voice: “If
people will mend their ways, stones and rocks will be changed into
heaps of wheat and the potatoes will grow of themselves in the fields.”
She, then, asked the two children: “Do you say your prayers as you
should?”
“Not very well, ma’am,” they replied.
“My children, say your prayers, morning and evening. If time is
short, say at least an Our Father and a Hail Mary, but when you can,
say them all.”
Then, again resuming a reproachful tone, She went on: “Nobody goes
to Mass except a few old women. The other women work on Sunday
all through the summer. In winter, the younger people, when they don’t
know what else to do, go to Mass only to scoff at religion. Nobody
keeps Lent; all crave meat like dogs . . .”
Turning to Massimino She asked: “Have you ever seen spoiled wheat,
my son?”
“No, ma’am,” he replied.
“Yet, you must have when, once, you were near Coin with your
father. The owner of the field told your father to go and see how the
wheat was spoiled. Both of you went into the field, took some ears in
your hands and when you rubbed them they all fell into dust. Then you
returned home, but when you were still half an hour away from Corps,
you father gave you a piece of bread and said: ‘Take it, my son: eat a
little more bread this year. If the wheat continues to spoil like this, I
don’t think there will be any bread next year.’ ”
Massimino answered: “Oh yes, ma’am, now I remember. But I had
forgotten until you mentioned it.”
After that, the Lady said: “Well, my children, make known to my
people all that I have told you.”
Then She crossed the brook and after a few steps, without turning,
She repeated: “Well, my children, make known to my people all that
I have told you.”
Massimino and Melanie followed Her as She climbed to the spot
where they had gone to look for their cattle. She walked on the grass
as though Her feet were only brushing the top. Melanie walked in front
and Massimino at Her side, but not too close. On that spot the beau
tiful Lady rose about three feet above the ground and remained sus
pended in the air for a moment, while Melanie looked at Her ecstatically.
She raised Her eyes to heaven, and lowered them again. Her head van
ished; then Her arms; then all they saw was a light; then, that too dis
appeared.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Recovering from her amazement, Melanie asked Massimino: “Do you
think She is perhaps a great saint?”
The boy replied: “If we had only known that, we could have asked
Her to take us with Her.”
“Maybe She is still here!”
Immediately, Massimino lunged forward in an attempt to grasp some
of the lingering light, but it too was fading away. The two little shep
herds kept searching painstakingly to see if they could find Her, and
Melanie remarked: “She does not want us to see Her, so we won’t know
where She’s going.”
Since it was nearly sunset they brought their cattle back to the barn.
At home, they told their parents of the marvelous things they had seen
and heard. They also said that the Lady had revealed a great secret to
them and ordered them not to tell anybody. We all know how good
children are at keeping secrets; yet they did not add another word. The
following day when they returned to the dried-up spring near which they
had seen the Lady, a spring that never before had run except after
abundant rainfalls and thaws, they were surprised to see that water was
now gushing and flowing in a stream limpid and clear. Word of Our
Lady’s appearance soon spread far and wide and pilgrimages were made
to the spot, while villages and towns were converted.
We might add, to round out our story, that the spring kept on spout
ing plenty of water, that many extraordinary graces were granted, and
that on the first anniversary of the appearance more than 70,000 pil
grims thronged over the strip of land blessed by the Blessed Virgin’s
presence, where a majestic church and a very vast hospice now stand.
For more than two years ecclesiastical authorities looked into the
matter, questioning the two children separately many times, for five, six
and seven hours at a stretch in an attempt to confuse them and trick
them into some contradictory statement, but in vain, for their state
ments were always the same, even in their form. As for the secret, of
which they never said a word even between themselves, it was impossible
to get anything out of them, though for over twenty years, hundreds of
people tried to wrest it from them in a thousand ways, with cajoling,
sudden confrontations, threats, insults, gifts and promises. In 1851,
however, after they had learned to read and write, when the bishop of
Grenoble ordered them to reveal the secret to the Pope by letter, they
obeyed. They wrote and sealed their two separate letters before wit
nesses. After reading them, Pius IX exclaimed with commotion: “[Di
vine] punishments threaten France, but she is not the only nation at
fault: Germany, Italy and the whole of Europe have deserved punish
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453
ments. Religious indifference and human respect cause me great fear.”
He said no more.
Thus far Don Bosco in his pamphlets. Such stories did an im
mense amount of spiritual good for the boys in the oratory. Don
Bosco spoke to them of the Madonna as though he had seen Her
in person, so realistic was he in his description, not so much in his
words as in the thoughts and the images which he managed to
evoke. How often the boys, who [so far] knew nothing about Don
Bosco’s dreams, felt deeply moved at his words and sang with
greater love their familiar Noi siam figli di Maria [We are Mary’s
children].
The feast of the Immaculate Conception served as a preparation
for Christmas. Don Bosco made much of all the mysteries of our
Faith. Anxious to express outwardly and with greater transport his
devotion to the Incarnate Word and to arouse it and foster it in
others, he petitioned the Holy See for the faculty of distributing
Holy Communion at the solemn Christmas Midnight Mass in the
chapel of the oratory. Pius IX granted it for three years.
After announcing the good news to the boys, he taught his
young singers a short Mass and several hymns which he himself
had composed in honor of the Child Jesus. He also decorated the
small church as best he could and invited several people to join the
boys during the novena. The archbishop had granted Don Bosco
permission to impart Benediction with the Blessed Sacrament when
ever he wanted to, but only on such occasions was he authorized
to preserve the Blessed Sacrament in the tabernacle.
A great crowd of boys was present, for he had instilled into the
hearts of his little friends a deep love for the Divine Child. Since
he was the only priest available, every evening throughout the
novena he heard the confessions of many who wanted to go to
Communion the following day. Early every morning he was there
again to accommodate those boys who had to go to work. After
Mass and Communion, he preached a short sermon, which was
followed by the chanting of the prophecies by several catechists he
had trained, and by Benediction of the Blessed Sacrament.
On Christmas eve he heard confessions until eleven o’clock,
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
sang the Midnight Mass, and distributed Holy Communion to sev
eral hundred people. Afterwards, he exclaimed with tears in his
eyes: “How wonderful! It was like heaven!” After the service, he
gave the boys some refreshment and then sent them home to bed.
After a few hours sleep he was back in church, waiting for the
larger crowd of boys that had been unable to attend the Midnight
Mass. He celebrated two more Masses, and then went through his
usual busy Sunday schedule.
The novena and the feast of Christmas were celebrated this way
for many years, until Don Bosco had other priests to help him.
But Christmas, in those early years, had a special flavor about
it which made it truly unforgettable, because it not only symbolized
the formal and definitive taking over of the Pinardi house, but also
confirmed the promises of future buildings that would testify of
the Lord’s goodness to future generations. How fondly Don Bosco,
his heart and mind full of plans, must have repeated on that blessed
day, when reciting his breviary, the words of the Psalmist: “O God,
we ponder your kindness within your temple! As your name, O
God, so also your praise reaches to the ends of the earth. Of justice
your right hand is full!” (Ps. 47,10-11)
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Index
ABBREVIATIONS
D.B.
M.M.
Don Bosco
Mamma Margaret
A
Authority see Civil authority; Church
Adventor, Solutor and Octavius, mar
tyrs at Turin, 233f, 260, 268
Adversaries, D .B.’s attitude toward
authority
Ave Maria, and the beginning of the
festive oratory, 58f
them, 173f
B
Affection, ways D.B, gained it from
the boys, 73ff; of boys toward D.B., Barberis, Julius, 232
74, 305f, 34If, 3 5 Iff, 382ff, 394f, Barolo, Giulietta, employs D.B., 177;
404f; between D.B. and Father Borel,
biographical notes, 182ff; offers a
325f; of D.B. for his boys, 358f. See
makeshift chapel to D.B., 194f; be
also Love
comes annoyed at boys, 223; requests
Alms, prescribed by D.B, as a form of
D.B. to move his chapel elsewhere,
penance, 133ff; generosity of Mar
23 If; seeks Holy See’s approval of
chioness Barolo, 182ff, 364; D .B.’s
two religious congregations o f Sisters,
reluctance to beg, 20 Iff; and temporal
249; her concern for D .B.’s health,
blessings, 264
276; her ultimatum to D.B., 356ff;
Aloysius Gonzaga, St., his name given
visits the Pinardi shed, 362; occasion
by D.B. at baptisms, 14; feasts in his
ally gives financial help to the ora
honor, 229f, 380f; devotional book
tory, 364; sends messenger to per
let on, 2 8 Iff
suade D.B. to work in her institu
Alphonsus Liguori, St,, 32ff, 44
tions, 424; refunds D.B. for the print
Aporti, Fen-ante, and the establishment
ing of a booklet, 429f
of kindergartens in Italy, 148f; his Becchi (Castelnuovo), 13, 29, 113, 251,
method schools, 165ff; opposed by
388, 404f
Archbishop Fransoni, 171; D .B.’s Begging, a great sacrifice for D.B., 20 Iff
concern for him, 17If, 3 I l f
Bells (church), unusual ringing of,
Apostolate (of D .B .), his sentiments,
327f; D.B. jeered at for this mysteri
35f; its beginnings, 55ff; disappoint
ous happening, 395; the first bell at
ments, 109f, 223ff, 262ff, 273ff, 277ff,
the Pinardi Chapel, 447f
293f, 315ff, 320ff, 327ff, 343ff, Bertagna, John Baptist, 18, 34, 69, 109
356ff
Bible, a verse from St. John's gospel
Apprentices, D.B.’s zeal in teaching
and D.B.’s apostolate, 35f; D .B.’s ac
them their catechism, 54f; a young
curate knowledge o f passages, 396;
bricklayer’s first contact with the ora
bookmarkers with scriptural maxims,
tory, 302ff
406ff
455
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456
Bible History, written by D.B., 307ff
Biographical Memoirs, sources, viii, xi
Bishops, D.B.’s first contacts with them,
149ff
Blessing of D.B., sought out from the
very first years o f his priesthood, 18f
Blessed Virgin Mary see Mary, Blessed
Virgin
Bollandists, 68
Bonetti, John, 84, 114f, 197, 297f
Borel, John, his prison apostolate, 286f;
with D.B. at the Rifugio, 176f, 186ff;
a character sketch, 186f; his assist
ance to D.B., 192f, 198f, 2I7f, 236ff,
262, 265, 269ff, 276ff, 295, 298, 319f,
325f, 351, 357, 364, 381f, 384f, 388ff,
430, 434; correspondence with D.B.,
25 Iff, 38911; signs the contract for the
Pinardi shed, 332f
Bosco, John, S t, see John Bosco, St.
Bosco, Joseph (D .B .’s brother), 13,
251, 382, 403
Boys, D.B.’s affection for them, 14, 35f,
74f, 177f, 358f, 412f; their pitiful
condition in Turin, 45-53; their affec
tion for D .B., 74f, 305f, 3 4 If, 35 Iff,
382ff, 394f, 404f; and the sacrament
of Penance, 119ff; D .B.’s means to at
tract them and mold their character,
197ff; a young bricklayer’s account of
his first contact with D .B., 302ff;
flight of a boy to the oratory for
safety, 442ff
Boys, delinquent, D .B.’s ways to lead
them to confession, 143ff; Fr. Car-
pano’s zeal for their spiritual wel
fare, 27 If
Breviary, D.B.’s bookmarks for it, 406ff
Brothers o f the Christian Schools, D.B.
a favorite confessor at their school,
247f; an unusual closing of a spirit
ual retreat for students, 352ff; their
interest in D .B.’s method o f teach
ing, 436
Buzzetti, Charles, 72, 225
Buzzetti, Joseph, 72, 225, 236, 240,
396,411
C
Cafasso, Joseph, St. see Joseph Cafasso,
St
Cagliero, John, 123, 127, 159, 231
Calling see Vocation
INDEX
Castelnuovo d’Asti, 14, 30, 98, 103,
113f, 179, 252f, 390ff
Catechism, D .B .’s delight in teaching
it, 14, 54f; first catechism lesson to
Bartholomew Garelli, 58f; to young
convicts, 82ff; D .B.’s efforts to pro
mote its teaching, 107f; D .B.’s
method in teaching it, 118f; amend
ments proposed by D.B. to Arch
bishop Fransoni, 146f; to public
school pupils, 273ff; D .B.’s catechism
lessons and the pastors’ reaction,
277ff; outdoor lessons, 294ff; at
D .B.’s evening classes, 433f
Catechists, their selection, 431, 434f
Catholic Church, the secret societies’
war on the Church, 3-12; D .B.’s love
for the Church, 212
Cavour, Camillo Benso, count, 3, 95,
349, 366
Cavour, Gustavo Benso, marquis, 218,
313, 343-49
Cays, Charles Albert, 220
Cerruti, Francis, 168
Chancery, officials interview D.B. to
check on his sanity, 322ff
Chant, taught at the Valdocco oratory
from the very beginning, 436f
Chapels, D .B.’s first chapel, 194f; the
Pinardi Chapel, 334ff, 416ff. See also
Festive Oratory
Charity, o f D.B. toward a fellow priest,
28f; toward boys looking for work,
60, 74; toward one who had opposed
him, 262ff
Charles Albert, and Benedict Cotto-
lengo, 93ff; and D.B.’s oratory,
344f
Chastity, D .B.’s love for this virtue, 20,
68, 126, 28111. See also Modesty;
Purity
Christian Brothers see Brothers of the
Christian Schools
Christmas, in 1842, lOlff; in 1844, 201;
in 1845, 266f; in 1846, 453f
Church authority, D .B.’s obedience to
it, 61, 343
Church History, D.B.’s favorite sub
ject, 27, 68, 160, 255; his reasons for
writing a textbook, 257ff
Cinzano, Anthony, 86, 114ff, 252, 390,
396,402
Civil authority, D .B.’s respect for it,
349; D .B.’s friendship with those in
authority, 349f
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457
Colbert, Giulietta, marchioness see Ba-
rolo, Giulietta
Communion, frequent, recommended
by D.B., 108; his belief in its efficacy,
119
Comollo, Louis, 153ff
Confession, temporary faculties given to
D.B., 100; D .B.’s zeal in hearing con
fessions, 125, 216f, 294f; a final good
confession, 13 Iff; D.B.'s stratagem in
leading a young lad to confession,
340f. See also Confessors; Penance
Confessors, D.B. the boys’ favorite con
fessor, 108, 352ff; his advice to boys
in choosing a confessor, 120; his ad
vice to confessors, 116f, 120ff; his
manner of hearing confessions, 125f.
See also Confession
Confidence, D .B.’s ways o f obtaining it,
142ff
Confidence in God see Trust in God
Congregation, Salesian see Salesians of
St. John Bosco
Congregations, religious see Religious
orders
Consolata, La (shrine), 193, 270, 298,
335, 383
Convalescence, o f D.B. at Sassi, 453ff;
at Becchi in 1846, 388
Conversation, D.B, the life o f any con
versation at the Convitto, 78ff; be
tween D.B. and Marquis Cavour,
314ff, 343f; between Marquis Cavour
and a guard at the oratory, 346f; be
tween D.B. and Marchioness Barolo,
356ff
Conversion, o f a woman on her death
bed, 130f; o f a sergeant, 214f
Convicts, Fr. Cafasso’s zeal for them,
48ff, 80ff; D .B.’s apostolate to them,
82ff, 136ff, 199, 213ff, 286ff; D.B.’s
friendship with the guards and the
executioner, 141ff; their eagerness
to go to confession to D.B., 144; Fr.
Borel’s zeal for them, 187f
Convitto Ecclesiastico, historical notes,
3 Iff; and D.B., 54, 63ff, 73, 78, 99,
118, 150, 159ff, 178, 182, 200,
307
Cooperators, the first Salesian benefac
tors, 74ff, 104f, 2 7 If, 389f
Cottolengo, Joseph Benedict, St. see
Joseph Benedict Cottolengo, St.
Cottolengo Hospital see Piccola Casa
della Divina Provvidenza
Criticism, D .B.’s defense of a fellow
priest, 76f
Cures, a paralyzed young girl cured at
a shrine o f Our Lady, 214f; the boys’
prayers to Mary to obtain D .B.’s
cure in 1846, 383ff
D
Dates, memorable, December 8, 1841:
the birth o f the Festive Oratory, 55;
December 8, 1844: the first chapel,
194f; April 5, 1846 (Palm Sunday):
the last day at the Filippi meadow,
327ff; April 1, 1846: date of contract
for the Pinardi shed, 333; April 12,
1846 (Easter Sunday): permanent
quarters at Valdocco, 334ff
Daughters o f Mary Help o f Christians,
the future site o f their convent seen
in a dream, 318
Death, D .B.’s remarks to his boys after
regaining his health, 386
Delinquent boys see Boys, delinquent
Devotion to Our Lady see Mary, Blessed
Virgin— Cultus
Devotional medals see Medals, devo
tional
Direction, spiritual see Spiritual direc
tion
Divine Providence see Providence, di
vine
Divine Will see Will, divine
Dreams of D.B., the oratory at Val
docco, 190f, 232ff, 267ff; the future
church o f St. Francis de Sales, 318;
the importance Fr. Cafasso attributed
to them, 322; about the future o f two
oratory boys, 396f
E
Ecclesiastical authority see Church au
thority
Ecclesiastical history see Church his
tory
Education, D .B.’s efforts for good
schools and wholesome reading, 152f,
433f; the sacrament o f Penance, the
main pillar of, 201. See also Peda
gogy
Education, moral see Moral education
Eloquence, sacred, a fault D.B. had to
correct, 29; Fr. Cafasso’s teachings,
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INDEX
65ff; the efficacy of D .B.’s words,
412f, See also Preaching
Emotions, Holy Communion a means
to curb them, 119
Enemies, D .B.’s attitude toward them,
173ff, 263f. See also Foes
Eugene of Savoy, 299
Evening schools see Schools, evening
Example, good, of Fr. Cafasso, 43f; of
Louis Comollo, 154f!
Exercises, spiritual see Retreats
F
Faculties (Canon Law), for confessions
granted conditionally to D.B., lOOf;
definitive authorization, 112
Faith, manifest in D .B.’s words and
actions, 19ff
Fatherland, D.B.’s love o f his country,
260f
Fathers of the Church, their maxims on
bookmarks in D .B.’s breviary, 407f
Festive oratories, their purpose, 35ff
Festive Oratory (D .B .’s first on e), its
beginning in 1841, 54-61; why so
called, 71, 196; its program o f ac
tivities, 7 If; means used by D.B. to
attract boys, lOlff, 107ff, 198f, 297ff;
its wonderful moral, results, 109f,
314; Fr. Guala’s treat to the oratory
boys, 110; norms in dealing with
boys attending the oratory, 12 If; at
the Rifugio, 191, 226f; at St. Phil-
omena’s Hospital, 194, 223f, 231;
the first chapel in honor o f St. Francis
de Sales, 195; the beginning of eve
ning and Sunday schools, 199; ini
tial hardships, 223, 23 If; at St. Peter-
in-Chains, 223f; at the Dora Mills,
236ff; various difficulties, 240; Fr.
Borel’s assistance, 251; the wander
ing oratory, 265ff; at Fr. Moretta’s
house, 270; on the move again, 293;
in the Filippi meadow, 294ff; pil
grimage to the Madonna di Cam-
pagna, 327; the Pinardi shed, 33 Iff;
dismissal from the Filippi meadow,
333; the first gathering at the Pinardi
shed, 334ff; D.B. carried in triumph
by the boys, 341; D .B.’s illness and
Fr. Borel’s assistance, 381-90; D .B .’s
letters to Fr. Borel, 390ff; D.B.’s re
turn to Turin, 406ff; D.B. resumes
its direction, 412ff; blessing of the
church bell, 447f
Finances, of D .B.’s benefactors blessed
by God, 264
Foes, the punishment of some of D .B.’s
foes, 224ff; an official of the Dora
Mills and D.B., 262ff; Marquis Ca-
vour and D.B., 343-49. See also Ene
mies
Fortitude, of D.B. in the various vicis
situdes o f the oratory, 223, 229, 236,
263f, 325, 328ff
Francis de Sales, St., a maxim of his
followed by D.B., 47; first oratory
chapel in his honor, 195, 334; patron
of the festive oratory, 196f; his feast
day, 277
Francis de Sales, St. (church), loca
tion o f main altar foretold by D.B.,
342
Fransoni, Louis, permits D.B. to gather
his boys at St. Francis o f Assisi
Church, 55; sends D.B. to Cinzano to
help the local pastor, 100; grants
frequent audiences to D.B., 146; con
sents to D .B.’s request to remain in
Turin, 162; disapproves o f Fr. Apor-
ti’s activities, 165-71; renews D.B.’s
permission to conduct the oratory,
194; continues to aid and encourage
D.B., 236, 281, 316, 325; takes part
in City Council meeting at his own
residence, 344; alerts the faithful to
the deception of the secret societies,
370; sends D.B. to make an investiga
tion, 307ff; delegates a priest to bless
the first church bell at the oratory,
448
Freemasons, their war against the
Church, 3-12
Frequent Communion see Communion,
Frequent
G
Games, a means to attract boys to
catechism classes, 107; an opportu
nity for D.B. to gain souls, 339
Garelli, Bartholomew, 57ff
Gastaldi, Lawrence, and D .B.’s sugges
tions about a revision o f the cate
chism, 146f; his research on the
martyrs of the Theban legion, 234f
Generala, La (reformatory), 143, 272
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Generosity, of D.B. toward domestics,
28
Gentleness, of D.B.: examples of, 73ff,
179; the outstanding trait of the
patron saint o f the oratory, 196f
Gifts, of King Charles Albert to the
oratory boys, 345
Gioberti, Vincenzo, 114, 250
God— Mercy, D.B.’s trust in God’s
mercy, 123f; a booklet by D.B., 427ff
Good example see Example, good
Gossip, against the oratory boys, 262,
313
Gratitude, of D.B. toward his benefac
tors, 22, 38f; o f the boys to Our
Lady for D .B.’s recovery, 385f
Gregorian chant see Chant
Gregory XVI, 99, 149, 218, 368,425
Guanella, Louis, 265
Guardian Angels, hymn in their honor,
105; sacramental penance in their
honor, 134; D .B.’s devotion to them,
204ff; a young bricklayer’s devotion
to them, 206f
Guards, D .B.’s friendliness with the
prison guards, 141; surveillance of
the oratory, 317, 346ff
H
Hail Mary see Ave Maria
Health, D.B.’s health impaired by lack
of sleep, 351; not his main concern,
357; D .B.’s complete breakdown in
1846, 38 Iff; his unwillingness to give
priority to his health, 400f
Heaven, Fr. Cafasso’s confidence of
gaining it, 64f; how D.B. spoke o f it,
123f
Hell, Louis Comollo’s account of well-
known persons falling into hell, 155
History, Church see Church history
Holiness, Fr. Cafasso’s frequent exhor
tations to his young priests, 42
H oly Scriptures see Bible
Humility, of D.B. in his writings, 17,
153, 155; his humble self-appraisal,
220, 387
D.B, at the Cottolengo Hospital, 129;
o f D.B. in 1846, 38 Iff
Immaculate Conception, December 8,
1841: beginning o f the festive ora
tory, 5Sff; Our Lady’s apparitions to
St. Catherine Laboure, 88ff; Decem
ber 8, 1844: the blessing of the ora
tory’s first chapel, 195
Impurity, D.B.’s aversion toward this
subject, 68; sensed by D.B. through
its unbearable stench, and his repug
nance for it, 126.
Indulgences, D .B.’s respect for them,
101, 428; D .B.’s request of them,
221
Insanity, attributed to D.B. and its after-
math, 319ff
J
John, St., the Baptist see John the Bap
tist, St.
John Bosco, St., at the Convitto Ec-
clesiastico, 40ff; at the Rifugio, 182,
185f; at the Moretta House, 270; at
Valdocco, 408ff
John the Baptist, St., D .B.’s name day
kept on this day, 381
Jokes, D.B.’s love of practical jokes,
77ff
Joseph Benedict Cottolengo, St., and
D.B., 5 Iff; and King Charles Albert,
93f; and Marchioness Barolo, 357
Joseph Cafasso, St., advises D.B. to at
tend the Convitto, 31; his influence
with the student priests, 34, 42ff,
63ff; his prison apostolate, 48ff, 80ff,
286ff; his love o f prayer and recol
lection, 112, 286ff; his ministry in
the confessional, 151, 200; recom
mends D.B. to Fr. Borel, 176; advises
D.B. about his vocation, 177f, 182,
322; staunchly supports D.B. and his
work, 227, 274f, 325, 389, 434
Joy, o f the boys at D .B.’s recovery,
385; the effect o f peace of heart, 406
L
I
Ignatius Loyola, St. (shrine), 96, 113,
162, 229, 371
Illness, chronic infection contracted by
Languages, D .B.’s study of German,
2 16f
Last Sacraments see Viaticum
Lemoyne, John Baptist, his preface to
Vol. II, xif; D.B.’s revelations to him,
232
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INDEX
Love, D .B.’s boys personally aware o f
it, 199, 412. See also Affection
Loyola, Ignatius, St., (shrine) see Ig
natius Loyola, St. (shrine)
M
Madonna del Laghetto (shrine), 214f
Madonna del Pilone (shrine), 106, 265,
305
Madonna di Campagna (shrine), 265,
419
Mamma Margaret see Occhiena, Mar
garet
Manuscripts (D .B.’s), his sentiments
when about to leave Becchi for Turin
in 1841, 35f
Marchisio, Secundus, 13, 252
Mary, Blessed Virgin— Cultus, found
ing of the Salesian oratory under
Our Lady’s protection, 55ff; the ora
tory boys’ first hymn in honor o f
Our Lady, 71; D .B.’s delight in
preaching about Our Lady, 87f, 179;
D .B.’s pamphlet on Our Lady o f
Sorrows, 157ff; dedication o f the
first oratory chapel, 194f; D .B.’s ex
hortation to the boys at the basilica
of Superga, 300
Mary, Blessed Virgin— Immaculate
Conception see Immaculate Concep
tion
Mary, Blessed Virgin— Shrines see
names o f individual shrines, e.g.: La
Consolata, Madonna del Laghetto,
etc.
Mary, Blessed Virgin— Veneration see
Mary, Blessed Virgin— Cultus
Mary Immaculate, Oblates o f see Ob-
lates o f Mary Immaculate
Mastai-Ferretti, Giovanni Maria see
Pius IX
Meadow, seen in D .B.’s dream, 232;
the oratory at the Filippi meadow,
294f; D.B. forced to leave, 315f; the
last day at the Filippi meadow, 327ff
Medals, devotional, story o f the Miracu
lous Medal, 88ff
Meekness, o f St. Francis de Sales ex
tolled and imitated by D.B., 197
Memorable dates see Dates, memorable
Mental hospital, an amusing attempt to
send D.B. there, 323ff
Mercy of God see God— Mercy
Methodology (Education) see Peda-
gogy
Metric System, D .B.’s booklet for in
struction, 374-79
Mind, D .B.’s efforts to keep the boys
busy, 304
Missionary, D .B.’s fervent desire to be
come one, Fr. Cafasso’s opposition,
160f
Mockery, directed against D.B., 395
Modesty, of D.B., 20, 203
Moglia, Joseph, 20
Moral education, D .B.’s advice to con
fessors, 120ff
Morals see Moral education
Moretta, John Baptist Anthony, leases
three rooms to D.B., 270; his tenants
compel him to ask D.B. to leave,
293f
Morialdo (Castelnuovo), 15, 30, 252,
390
Mortification, o f D.B. in regard to food
and sleep, 69
Mourning, in Turin at Fr. Cottolengo’s
death, 93; o f D.B. at a friend’s pass
ing, 95f
Mulberry tree, a haven to an oratory
boy, 4 3 9 ,442ff
N
Name days, first observance o f D .B.’s
name day, 381
Night schools see Schools, evening
Nights, D .B.’s time for study and writ
ing books, 351
O
Obedience, to God and the Church a
means to lead the young nearer to
God, 60; D.B.’s obedience to eccle
siastical authority, 61; a symbolic
ribbon, 233
Oblates of Mary Immaculate, 160f, 335
Obstacles, D .B.’s way o f dealing with
them, 349
Occhiena, Margaret (D .B .’s mother),
her love o f poverty and mortification,
20; her refusal to pressure D.B. to
accept a lucrative position, 30; at
D .B.’s side during his mortal illness,
382; sacrifices her comfort to live
with D.B. at Valdocco, 403ff; uses
up her wardrobe to prepare church
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461
vestments and sacred linens, 414f;
her patience with the oratory boys,
432; her mother’s heart for a boy
menaced with death by his own
father, 446
Occhiena, Marianne (D .B.’s aunt), 23
Opponents see Enemies; Foes
Oratories, festive see Festive oratories
Oratory (Valdocco) see Festive Ora
tory
Orders, religious see Religious orders
Our Lady see Mary, Blessed Virgin
Outings, to Ponzano, 23ff; to Superga,
298S; D.B.’s purpose in encouraging
them, 302; to the Monte dei Cappuc-
cini, 303f; to Sassi, 304f
P
Palazzolo, Charles, 28, 135, 178f
Papacy see Popes
Papal rescripts see Rescripts, papal
Passions see Emotions
Pastors, complaints o f a few about the
festive oratory, 277f; their firm sup
port of the festive oratory in gen
eral, 280f
Patience, of D.B. with convicts, 140;
with some tenants o f the Pinardi
house, 420ff
Peace, with God: a reward for keep
ing His law, 302
Pedagogy, no type o f recreation should
cause remorse, 24; Fr. Cafasso’s di
dactic method, 62ff; the necessity o f
keeping promises made to youth,
122; corrections to be given privately,
122; Fr. Aporti’s lectures in Turin,
165ff; D .B.’s attendance at the lec
tures, 167f; D .B.’s official report,
168; D .B.’s plan in writing his Bible
History, 308f. See also Education;
Schools
Pellico, Silvio, 105, 150, 209, 250, 426
Penance, D.B.’s advice to boys in regard
to this sacrament, 119f; his faith in
it, 124f; the basis of self reform, 412.
See also Confession; Confessors
Perfection, D .B.’s ardent desire for, 19f
Personality, o f D.B., 172ff
Philip Neri, St., a sermon by D.B. in
honor of the saint, 37f
Picco, Matthew, 273
Piccolo Casa della Divina Provvidenza,
La, 93, 128, 351
Pinardi shed, seen in a dream, 318; bid
offered to D.B. on Palm Sunday
1846, 33If; contract signed, 333;
transformed into a chapel, 334f;
visited by Marchioness Barolo, 362
Pius VII, 31
Pius IX, election, 368f; and Marchio
ness Barolo, 426; and faculties
granted to D.B., 453
Politics, D .B.’s policy, 346, 367
Popes, the secret societies and their at
tacks on the papacy, 4-11; D .B.’s
deep faith and love for the pope,
22 If, 258ff; love for the pope instilled
by D.B. into his oratory boys, 368
Poverty, M.M.’s and D .B.’s love for it,
20, 30; D .B.’s practice o f it, 98, 409;
at Valdocco, 4 l4 f
Prayer, D.B.’s confidence in its effec
tiveness, 17
Preaching, D .B.’s preparation o f ser
mons, 86f, 125, 179f; D .B.’s way in
preaching to boys, 180f, 265f. See
also Eloquence, sacred
Predictions (o f D .B .), to the wife of
the Portuguese ambassador, 134; to
a housekeeper, 224f; about the site
of a new chapel, 342
Prejudice, against D.B., 273f
Presence o f God, the great benefit of
its practice, 19
Preventive system, its basis and pur
pose, viif; applied by D.B. to coun
teract evil in the press and educa
tion, 152
Prisoners see Convicts
Priesthood, the goal o f D.B.’s life, 13;
his priestly ministry in his home
town, 13f; Fr. Cafasso’s exhortations,
42, 64; D.B.’s ministry at the Con-
vitto and in various religious institu
tions, 125ff; in the prisons, 136ff;
D.B.’s solicitude for Fr. Aporti, 172,
3Ilf
Prophecies, o f Fr. Cottolengo to D.B.,
52f; o f D.B. about the festive ora
tory, 267, 342
Protestants, introduction o f their kin
dergartens throughout Italy, 148f;
their errors refuted in D .B.’s Bible
History, 308
Providence, divine, D .B.’s trust in it,
320f, 359, 362, 409, 414; saves the
oratory when all appeared lost, 344f
Prudence, in D.B.’s zeal, 47; o f D.B. in
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correcting others, 75f; in seeking the
archbishop’s approval in all his proj
ects, w 146; in his encounters with
Marquis Cavour, 348
Psychology, of D.B. in studying the
personal traits of his pupils, 139f;
used in gaining the confidence o f the
convicts, 143ff
Purity, instinctive aversion for anything
that could tarnish it, 126; fostered by
celebrating solemnly the feast of
St. Aloysius, 229f. See also Chastity
Rifagio (institution), 177, 182, 184ff,
191, 194, 199f, 210, 226f, 236, 276f,
296, 300, 322, 334, 358f, 361, 385,
388f, 424, 429
Rosary, recited by D.B. and the oratory
boys in thanksgiving on Palm Sun
day 1846, 333
Rosmini, Antonio, meets D.B. in the
Palazzo Cavour, 349
Rua, Michael, 247, 322, 355
S
R
Recreation, enjoyed fullheartedly by
D.B., 78; D.B. invited to St. Igna
tius’ Retreat House to enliven the
time for recreation, 112f; at the ora
tory not a time o f rest for D.B.,
339ff
Reformatories see Boys, delinquent;
Generala, La (reformatory)
Regulations, their observance at the
Convitto, 4 If
Relics, of ComoIIo presented to D.B.,
154
Religious congregations see Religious
orders
Religious instruction see Catechism
Religious life, practiced by D.B. even
while a seminarian, 19f; D .B.’s per
suasion o f being called to it, 16 If; the
official habit o f his future followers,
321
Religious orders, D .B .’s esteem for
them, 161
Religious superiors see Superiors, reli
gious
Religious vows see Vows, religious
Repugnance, of D.B. to work among
convicts, 138f; in seeking alms, 202;
in assisting the condemned to death,
287ff
Rescripts, papal, granting various facul
ties and indulgences, 218f
Rest, as D.B. understood it, 98; not hin
dering D.B. in his work, 277
Retreats, of D.B. at St. Ignatius’ Shrine,
96f, 112f, I62f, 229; an unusual clos
ing of a boys' retreat, 352fE
Ribbon, a dream and a symbolic rib
bon, 233
Riches, D .B.’s and M.M.’s detachment
from material things, 404, 414f
Sacred eloquence see Eloquence, sacred
Sacred Scripture see Bible
Sacristans, D .B.’s aid to the former
sacristan o f the Chieri cathedral, 28;
the sacristan of St. Francis o f Assisi
and the beginning of the festive ora
tory, 56ff
Sales, Francis de, St., see Francis de
Sales, St.
Salesian Congregation see Salesians o f
St. John Bosco
Salesian Society see Salesians o f St.
John Bosco
Salesians o f St. John Bosco, a dream,
233f; a prophetical statement, 252
Sanctity see Holiness
Savio, Angelo, 161
Schools, D .B.’s catechism lessons to
boys in the Turin municipal schools,
73; conducted by the Christian
Brothers, 352
Schools, evening, promoted by the
state and a report to Archbishop
Fransoni, 170; D .B.’s first evening
schools, 199, 272, 433f; their expan
sion and program o f studies, 435f
Schools, Sunday see Sunday schools
Scriptures, Holy see Bible
Secret societies, their opposition to the
Church, 3-12; efforts to conceal their
goals through philanthropic projects,
148f; plan to outlaw all religious
instruction from the schools, 167;
conspiracy in the Papal States, 249ff
Sectaries see Secret societies
Serenity, o f D.B. with Marquis Cavour,
314f; in the face of adversity, 319-25
Shrines (Marian) see Mary, Blessed
Virgin— Shrines
Simplicity, of D .B.’s character, 174f
Sin, the priest’s duty to preach against
it, 65; D.B.’s struggle against it, 92;
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advice to confessors, 120f; com Turin (City H all), forbids D.B. to use
mitted in youth and not confessed till
church for religious instruction and
death, 132f
sacred services, 218f, 229; permits
Singing, carols and hymns set to music
D.B. use o f the “Mills Church” for
by D.B., 10Iff; D.B.’s choirboys at
catechism, 237; bars D.B, from the
Superga, 300; taught at the oratory,
Dora Mills premises, 262f
436f. See also Chant
Tutor, first position offered to D.B., 30;
Sinners, D.B.’s efforts to bring them
while at the Convitto, 118, 159
back to God, 130ff, 427
Solaro della Margherita, Clement, 2,
127, 147, 151
V
Souls, D .B.’s love of souls, 13, 139f,
213f; their salvation D .B .’s aim in
all his undertakings, 30, 38; D .B.’s
adoption o f St. Francis de Sales’
motto, 410
Spiritual exercises see Retreats
Stories, D .B.’s purpose in telling them,
24
Students, origin o f the students’ section
at the Oratory of St. Francis de Sales,
434f
Studies o f D.B., at the Convitto, 67f;
his abiding interest in ecclesiastical
subjects, 200; his love for languages,
217
Sunday schools, supported by the state,
and a report to Archbishop Fransoni,
170; D .B.’s first Sunday schools, 199;
their expansion and consolidation,
432f
Superga (Turin), 298ff
Superiors, religious, Fr. Cafasso, a
model superior, 43f
Vacations, never taken by Fr. Borel,
187
Valdocco (Turin), D.B. visits Cotto-
lengo Hospital, 5 If; a dream about
the oratory, 190f; the oratory moves
there, 19 If; Fr. Borel persuades D.B.
to remain, 232; second dream about
the oratory, 232ff; historical notes,
234f; the martyrs o f the Theban le
gion, 233f, 268; former site for execu
tions, 291; M.M. agrees to accom
pany her son there, 403; arrival of
D.B. and his mother, 408ff
Viaticum, given to D.B. in 1846, 38 If
Victor Amedeus II, 299
Vigilance, o f D.B. over the boys of the
festive oratory, 107
Virgin Mary, Blessed see Mary, Blessed
Virgin
Virtue, D.B.’s esteem for, 19ff; Fr.
Cafasso’s insistence on its practice
in the smallest things, 65; the real
uniform of D .B.’s future religious,
T
321
Vocation, Fr. Cafasso’s counsel to D.B.,
Tailor, Fr. Cafasso’s quizzical inquiry
of D.B., 159, 200
Te Deum, sung upon D .B.’s recovery,
386
Teachers, D.B. trains them for his eve
ning and Sunday schools, 434f
Teaching see Pedagogy
Temptation, D .B.’s advice to overcome
it, 205
Theology, Fr. Cafasso’s lectures on
161, 163f; o f D.B. confirmed in a
dream, 190f
Vola, John, Jr., meets D.B. as he ar
rives at Valdocco, 409; blesses the
first bell o f the Pinardi Chapel, 447f
Vows, made by the boys in 1846 to ob
tain D .B.’s recovery, 383f; their com
mutation by D.B., 386
Vows, religious, practiced by D.B. from
early seminary days, 19f
moral theology, 62ff; D .B.’s unremit
ting study o f moral theology, 67f
W
Threats, to D.B. on the part o f Mar
quis Cavour, 315, 343; to an oratory Watch, a gift o f Fr. John Vola, Jr. to
boy by a savage father, 443f
D.B., 409
Time, D .B.’s careful use of, 152
Wealth see Riches
Trust in God, instances of, 38, 123f, Will, divine, D .B.’s submission to, 177
266f, 409
Writings (D .B.’s ) , their essential pur
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464
pose, 152; biography of Louis Co-
mollo, 155f; chaplet of the Seven
Sorrows o f Mary, 157f; devotion
to the Guardian Angel, 207ff; his
style, 210; Church History, 257ff;
devotion o f the Six Sundays in honor
o f St. Aloysius, 28 Iff; Bible History,
307ff; adapted to the capability of
his boys, 435
INDEX
Y
Youth, D .B.’s dedication to their wel
fare, 359. See also Boys
Z
Zeal, of D.B. for souls, 13, 19f, 212ff,
339ff