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The
Biographical Memoirs
SL - 18
L ~ {j(5
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.
Editor-in-chief
Volum e III
1847-1849
SALESIANA PUBLISHERS, INC.
NEW ROCHELLE, NEW YORK
1966
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Imprimi Potest: Very Rev. Augustus Bosio, S.D.B.
Provincial
Nihil Obstat:
Daniel V. Flynn, J.C.D.
Censor Librorum
Imprimatur:
Terence J. Cooke, D.D.
Vicar General
New York, N.Y., September 29, 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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aBebitateb
WITH PROFOUND GRATITUDE
TO
THE LATE, LAMENTED, AND HIGHLY ESTEEMED
VERY REVEREND FELIX J. PENNA, S.D.B.
(1904-1962)
TO WHOSE
WISDOM, FORESIGHT, AND NOBLE SALESIAN HEART
THE ENGLISH TRANSLATION
OF
THE BIOGRAPHICAL MEMOIRS
OF
SAINT JOHN BOSCO
IS
A LASTING MONUMENT
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TO
The Very Reverend
ALVIN FEDRIGOTTI
Prefect General
Of The Salesian Society
And
Former Member And Superior
In The United States
Of
America
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Editor’s Preface to the First Nine Volumes
y O A IN T JO H N 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 Chris
tian educator who successfully wedded m odern pedagogy to Christ’s
law and C hrist’s love for the poor young, and thereby deserved the
proud title of Apostle of youth.
He is known familiarly throughout the world simply as Don
Bosco.1 His now famous system of education, which he called the
Preventive System, was based on reason, religion and kindness, and
indicated by its descriptive name that, also in education, an ounce
of prevention is worth a pound of cure. He always sought to place
pupils in the moral impossibility of committing sin, the m oral 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 So
ciety of St. Francis de Sales (Salesian Society) and the Institute of
the Daughters of M ary Help of Christians (Salesian Sisters) which
today number more than 40,000 members conducting 2,800 educa
tional 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
1 Don is an abbreviation of the Latin dominus, master. It is used in Italy as a
title for priests; it stands for Father.
ix
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X
e d i t o r ’s p r e f a c e
congregations and in unceasing other labors, he had to content him
self with a simple outline of his ideas in a golden little treatise en
titled 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. W hat he said and did in countless circumstances was
faithfully recorded by several of his spiritual sons, chief among
them Father Giovanni Battista Lemoyne. From the day he first met
Don Bosco in 1864 to his own death in 1916, Father Lemoyne
spent his life recording words and deeds of Don Bosco, gathering
documents,2*interviewing witnesses, and arranging raw m aterial for
the present nineteen volumes of the life of Don Bosco, eight of
which he himself authored besides readying another volume for the
press before his death.
In the compilation of the Biographical Memoirs of St. John
Bosco, Father Lemoyne’s prim ary sources were the Memorie del-
VOratorio dal 1835 al 1855 (M em oirs of the O ratory 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 del-
rOratorio di S. Francesco di Sales (T he History of the First Twenty-
five Years of the O ratory 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 un
impeachable 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 re
corded what he personally saw and heard from Don Bosco. This
2 All the documents in the archives at the Salesian Motherhouse in Turin, Italy
are now being microfilmed and stored in the Don Bosco College Library in
Newton, New Jersey.
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e d i t o r ’s p r e f a c e
xi
enabled him to write a true history even though not according
to m odem critical methods.3 He concerned himself principally with
presenting chronologically his vast selected material and therefore
his narrative is somewhat fragmentary and may lack scientific
method. It is nevertheless true history, even Volume I which deals
mainly with Don Bosco’s youth and the training he received from
Mamma M argaret, his mother.4 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 F ather
Lemoyne lived at D on Bosco’s side, wrote w hat 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 oc
casionally, 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
paraphrase.
We have departed from the original in only one minor point: the
lengthy titles or series of subtitles in each chapter. Father Lemoyne’s
method of chronological sequence in his narration necessarily 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 m any subtitles. In some volumes such subtitles fill a whole
page. Since we have indexed each volume and subtitles become un
necessary, we selected in each chapter the most outstanding episode
and gave it a title.5
M ay the reading of these Memoirs portraying the life of a m an8
8 True history in the sense that what he narrates is substantially true, though
his method of presentation, his chronology, and his treatment of sources stand
improvement. The episodes and incidents he reports did not necessarily take place
in the manner described.
4 Cf. Francis Desramaut, S.D.B., Les Memorie I de Giovanni Battista Lemoyne,
Etude d’un ouvrage fondamental sur la jeunesse de saint Jean Bosco, Lyon, 1962,
p.
8 One more thing: although this is not a critical edition, quite often we have
researched and added first names, dates, scriptural sources, and numerous foot
notes.
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xii
e d i t o r ’s p r e f a c e
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 . Diego Borgatello, S.D.B.
Editor-in-chief
New Rochelle, N.Y.
June 5, 1965
124th Anniversary of Don Bosco’s Ordination
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Acknowledgments
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 Salvator
Attanasio, John Chapin, and Rev. Paul Aronica, S.D.B., for edi
torial assistance; to Rev. Henry Sarnowski, S.D.B., for indexing; to
the Editorial Board for advice and suggestions; and to the Con
fraternity of Christian Doctrine for permission to use the Confra
ternity translation of the Scriptures.
T he 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.
xiii
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Author’s Preface
now present you, dear confreres, the third volume
of The Biographical Memoirs of our admirable founder. A picture
of the revered Father Joseph C afasso1 graces the frontispiece of
this volume * in token of the undying gratitude the Salesians owe
this great servant of God who was Don Bosco’s teacher, counselor
and benefactor at the beginning of his apostolic priestly career. Don
Bosco always had the deepest respect and love for Cafasso and
throughout his lifetime did not cease to recall him and describe him
to his spiritual sons. The names and memory of Don Bosco and
Father Cafasso are linked forever. As a saintly son glories in the
sanctity of his [spiritual] father, so does a father glory in the wis
dom of his son.
This volume will continue the narration of the wonderful events
which astounded and gave pleasure to the many thousands who wit
nessed them. We shall mention many of them by name, but be it
understood that when no direct testimony is cited, we are narrating
the event as having heard it from those who were present.
W e wish to rem ind you of our revered R ector M ajor’s directives
concerning the restricted use of these Biographical Memoirs, as
mentioned in the previous volumes.
We humbly ask for your prayers. M ay the Lord bless us, and
may the Holy M other of God, the Help of Christians, assist us in
earning that immortal crown promised to the faithful servants of
Her Divine Son. We firmly hope that our beloved Don Bosco has
already attained it.
F r . G iovanni Battista L em oyne
of the
Pious Society of St. Francis de Sales
Turin, March 25, 1903
Feast of the Annunciation of the Blessed Virgin
1 Now St. Joseph Cafasso. [Editor]
2 Not in this edition, [Editor]
xv
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Contents
D e d ic a t io n .......................................................... ......
v-vii
Editor’s Preface ..........................................................................xx
Ac k n o w l e d g m e n t s ....................................... ,
. . xiii
Author’s Pr e f a c e ........................................................................ xv
1 Yearnings for Independence.................................................... 1
2 A Boys’ P rayerbook................................................................. 6
3 A Dream: Roses and Thoms ..................................................... 19
4 Fishing for B o y s ...............................................................................29
5 Fishing for Boys (Continued) .....................................................39
6 Preaching the Word of G o d ........................................................... 45
7 Restoring God’s Grace .................................................................. 54
8 Regulations for the Festive O ra to ry .............................................. 64
9 Regulations for the Festive Oratory (Continued) . . .
69
10 Sundays and Holy Days at the Festive Oratory . . . .
73
11 Sundays and Holy Days at the Festive Oratory (Continued) 79
12 Solemn Feast Days at the Festive O r a t o r y ................................. 92
13 Music T e a c h e r ...............................................................................98
14 A Favorite C o n f e s s o r ................................................................104
15 A Boy’s I d o l ................................................................................... 112
16 Lenten Catechism C l a s s e s ......................................................... I 22
17 Lenten Catechism Classes (Continued) ...................................... 129
xvii
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xviii
CONTENTS
18 A New A p p ro a c h ........................................................................ 138
19 Guiding Boys to S an ctity .............................................
.147
20 A Memorable E v e n t...................................................................... 154
21 Political and Religious T u rm o il................................................... 163
22 Looking for H e l p ...................................................................... 170
23 God’s I n s t r u m e n t ...................................................................... 180
24 Plans for a Second O ra to ry ......................................................... 185
25 Admirable P ru d en ce...................................................................... 190
26 Opening of the Saint Aloysius O ra to ry ...................................... 197
27 Political Dem onstrations................................................................202
28 Mob V i o l e n c e .............................................................................208
29 Don Bosco’s Church History: A New Edition . . . . 213
30 Indefatigable Zeal .......................................................................223
31 P e a c e m a k e r................................................................................... 231
32 A Father to Homeless B o y s ......................................................... 239
33 Life at the Oratory in 1848 ......................................
247
34 Life at the Oratory in 1848 (Continued) ............................... 258
35 Twin S o u l s ................................................................................... 268
36 Anticlerical F e rm e n t...................................................................... 275
37 Sectarian A t t a c k s ...................................................................... 284
38 A Severe O r d e a l ....................................................
291
39 Frankness and C o u rtesy ................................................................300
40 Young H e l p e r s .............................................................................306
41 A Chapel at B e c c h i .................................................................... 313
42 Tragic Events in R o m e ................................................................323
43 Side A c tiv ity ................................................................................... 329
44 Apostolate of the P r e s s ................................................................334
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CONTENTS
XIX
45 Charismatic G i f t s ...................................................................... 346
46 A Generous G e stu re ...................................................................... 356
47 The Pope’s A p p r e c ia ti o n ......................................................... 362
48 A Symbolic G i f t ............................................................................ 374
49 An Important D e c is io n ................................................................383
50 The Guardian Angel O r a t o r y ...................................................392
51 The Multiplication of C hestnuts.................................................. 402
52 Spiritual Formation at theO r a to r y ..............................................410
53 A Timely Stage P la y ......................................................................420
54 A Promise F u lfilled ...................................................................... 428
Ap p e n d ic e s ...................................................................................439
In d e x ....................................... . ...................................... 469
Page
364
394
406
428
475
Footnote
1
1
4
1
ERRATA
For
See Vol. I, p. 332
See MB 237f
See MB 175, 313
See MB 318
Festive Oratory of
the Guardian Angel,
349f
Read
See Vol. II, p. 333
See p. 231
See pp» 118f, 221
See p. 224
394f
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THE
BIOGRAPHICAL MEMOIRS
OF
SAINT JOHN BOSCO
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CHAPTER 1
Yearnings for Independence
f J L S the year 1847 began, it was widely anticipated [in
Italy] that political changes were in the making. Books, pamphlets
and broadsheets packed with patriotism kept proclaiming that it
was high time to throw off the foreign yoke that weighed on the
most important regions of Italy, and unite the various states in a
confederation which would achieve and defend Italian independ
ence. Such a goal, of itself, was neither anti-religious nor immoral.
It expressed everyone’s latent hopes, and soon it gained the sym
pathy of people in all walks of life and took on the appearance of
being nationwide. A t the same time, Silvio Pellico,1 with his factual
and dispassionate book, Le mie prigioni, had enkindled and in
flamed in the hearts of young Italians an undying hatred of Austria,
Those who called themselves liberals took advantage of the tense
feelings of the times to urge people on in the name of the great
ideals of religion and patriotism, and to condition them in various
ways to the developments that were in the making. The first step
toward realizing their plans was to be a change in the form of
government.
M any of these liberals were honest people, sincerely devoted to
1 Silvio Pellico (1789-1854), born 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 twenty years of hard labor in the
Spielberg at Brunn. In 1830 he was pardoned and spent the rest of his life in
Turin. Up to his imprisonment, Pellico had been a lukewarm Christian, but in
the distress of prison life, he resolved to love God and his fellowmen. In 1832
he wrote the story of his experiences, entitling it Le mie prigioni. It was an account
of his sufferings in prison and it became 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 to be more damaging to Austria than the loss of a
battle. [Editor]
1
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2
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
their king. They were acting in good faith, but the ideals which
inspired them were not entirely fair or orthodox. They professed to
be, and indeed were, sincere Christians: liberalism had not yet re
vealed itself as a system contrary to Catholic Faith and Divine Law.
To promote the common welfare, they advocated a government
dedicated to wise and more liberal principles of freedom, and a
greater autonomy for the municipal governments, but they disap
proved of the rabble-rousings of the secret societies.
Other members of the party, however, were not so honest. Their
intellectual background, their pernicious readings, their ambitious
inclinations, their rejection of all constraint made them yearn to
restore that constitutional form of government which had aborted
in 1821.2 They were moved not so much by love of freedom as by
their desire to seize power and control the government. To realize
their goals they did not shrink from secret conspiracy and mob agi
tation. Unable to fulfill their ambitions by themselves, they had
formed an alliance with the secret societies whose members, few
but astute, had promised their support on the assurance that the
government would be run according to modem, progressive princi
ples, would break away from the Holy See, and would abrogate
ecclesiastical immunities and other rights of the Church. They said
nothing, however, of their ultimate aim, the establishment of a re
public. Skillful writers, veiling their seditious principles in religious
garb in order to seduce the unwary, soon set themselves with suave
and deceitful ways to winning Catholics over to the revolutionary
cause. While occasionally attacking Church institutions in a way
that could only arouse hatred for the clergy, they generally had
hypocritical words of praise for religion itself, hailing it as the ori
gin and safeguard of true patriotism.
Nevertheless, this political entente could have no chance of suc
cess in Piedmont without the consent of King Charles Albert. The
people loved him, the army was loyal to him, and he himself was
very sensitive and firm in matters affecting the prerogatives of the
Crown and the privileges of the Church. The liberals, however, had
finally succeeded in gaining the king’s trust, as we have already
2 See Vol. I, pp. 5f. [Editor]
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Yearnings for Independence
3
noted.8 They took part in his secret councils and approved his plans
for the establishment of a united kingdom of Italy, but that was by
no means their sole aim. They wanted to use him as a weapon and
a rallying point against all the other rulers in Italy, the Pope espe
cially. Charles Albert, on the other hand, opposed as he was to the
Austrian domination of Italy, dreamed only of uniting Parma, Pia
cenza, M odena, Reggio, Lombardy and Veneto with his own do
minions in order to create a defensive barrier for the Pope, whose
loyal defender he intended to remain until the very end.
Besides, the liberals had won a point in successfully undermining
the influence at Court of conservatives, all of them loyal Catholics
and completely devoted to the Savoy dynasty. The liberals were
now contending with them for supremacy in the political field. W ith
his hateful publications, Gioberti painted the conservatives as an
Austro-Jesuit group and as enemies of their fatherland. Moreover,
the liberals, united with the Piedmontese conspirators, hoped to tri
umph in the not too distant future because they were supported by
foreign and domestic republican parties which had joined into a
kind of offensive and defensive coalition.
Effectively protected by Lord [Henry John Temple] Palmerston,
the British foreign secretary and head of the Freemasons, they had
already unobtrusively enmeshed Europe in a network of revolution
ary plots and were laying the groundwork for insurrections that
were to break out without warning. All their thoughts and efforts
were concentrated on the overthrow of monarchies and the destruc
tion of the Catholic Church, the foremost representative and guard
ian of established authority.
France, Austria, the Protestant states of Germany, Tuscany and
the kingdom of Naples all looked like easy prey to these con
spirators. In France, the revolution had caused untold moral harm.
Austria had been weakened by the doctrines of Joseph II, who had
sought to exploit the Church as an instrument of power instead of
listening to it as a teacher and obeying it as a mother. The Prot
estant states of Germany had made a fetish of intellectual freedom,
thus undermining all principles of respect for hum an or divine au
thority. In Tuscany and Naples, a whole generation of rebellious
« See Vol. II, pp. 2f. [Editor]
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4
THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
critics of church laws had been weaned on the teachings of Leo
p o ld 4*and Tanucci.8
As a result of all these factors, secret societies flourished every
where in Europe, and a mine was ready to explode under every
throne. The leaders of the various conspiracies had seen to it that,
as far as possible, all insurrections should break out simultaneously
so that no ruler could receive help from the others. In this way they
hoped to gain control of every territory and nation. While planning
these revolts, the revolutionaries kept their eyes, inflamed with ha
tred, focused on Rom e, where they sought to destroy the Pope’s
temporal and spiritual power. A t this time a great many of the
bolder conspirators were flocking to Rome from everywhere, both
openly and in disguise. Public order now waited on their pleasure.
The angelic Pius IX, almost unaware of what was going on, was
literally besieged in his own capital by these people, who were
responsible for the boisterous public festivities being staged in his
honor.
Despite all these underground moves, law and order continued
to prevail in Europe except for Switzerland, where the radicals,
after tearing up the ancient statutes and covenants, had for some
time now changed the federal constitution with unheard of violence.
The sole obstacle to the consolidation of their tyranny were the
seven Catholic cantons. Therefore, recruiting all the disreputable
people who had sought asylum in Switzerland from the reach of
justice in their own countries, they attempted to seize full control
of the entire confederation by force.
Rioting in Swiss territory began that year [1847], and bands of
armed marauders roam ed the mountains and valleys of the Catholic
cantons, committing all kinds of crimes and outrages. The seven
Catholic cantons, realizing that they would soon be attacked by the
regular army, formed a league and called on the Great Powers
to intervene in defense of their legitimate cause. They also ap
pealed for arms to Charles Albert, who generously supplied them.
Among the reigning sovereigns he was the only one to assist them
4 Leopold II (1797-1870), last grand duke of Tuscany, granted a Constitution
in 1848. [Editor]
8 Bernardo Tanucci (1698-1782), was a politician, jurist and reformer in the
kingdom of Naples. [Editor]
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Yearnings for Independence
5
in their hour of need. Nevertheless, in November, 1847, the Cath
olics were defeated. Though they had defended themselves valiantly
against 118,000 men of the invading radical army, treason and
violated cease-fires delivered them into the hands of their enemies.
The whole brutal conquest had been ordained, pursued and real
ized to the cry of “Long live freedom,” while bishops were im
prisoned, priests murdered, convents pillaged, churches burned to
the ground, and infamous laws passed stripping the Catholic Church
of its rights and subjugating it to the State.
The shedding of blood formed part of the general plans for a
global revolution. Since Switzerland bordered on Germany, France
and Italy, and was an independent nation, it was well suited to be
the headquarters of the secret societies. Here they could with im
punity feed the flames that were to spread in the form of revolutions
over the surrounding nations; here too, conspirators and agitators
could find a secure refuge and asylum if their infamous projects
should fail. So it happened. "For the children of this world, in rela
tion to their own generation, are more prudent than the children of
the light.” (Luke 16, 8) Everything had been readied; the threads
of the sinister plot were now all woven; all that was wanting now
was the signal. They dreamed of triumph, foolishly unaware that
the fate of the Church and of all the nations of the earth are in the
hands of God, that nothing can happen without His consent and
that, if He so wishes, He may alter the course of events. Longer or
shorter tribulations for some will give way to punishments for oth
ers, but Divine Law will always triumph in the end. A t every step,
God will show the rebels that “there is no wisdom, no understand
ing, no counsel, against the Lord. The house is equipped for the
day of battle, but victory is the L ord’s.” (Prov. 21, 30-31)
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CHAPTER 2
A Boys* Prayerbook
U l |H I L E the spiritual enemy of man, a murderer from
the very beginning, was striving furiously to dechristianize m an
kind, D on Bosco was doing his utmost to form the character of a
vast num ber of boys who would live their Faith. Many of them he
hoped to guide to a more perfect spiritual life. The Christian educa
tion which he gave them was based on prayer, to which he himself
always had recourse with great fervor, thus setting a constant and
effective example for countless souls.
The pressing burdens of his responsibilities did not allow him
much time for daily prayer, but when he prayed, he did so to per
fection. His deep faith shined out through his devout and fervent
manner. Even when he was not very well, he never failed to say
Mass. He recited his breviary regularly. Several times a day he
would pray for himself, for the souls entrusted to his care and, par
ticularly, for his penitents. Often, people entering his room would
find him praying the rosary. In his vocal prayers, he used to pro
nounce the words with such unction as to reveal a heart brimming
with love and a soul endowed with wisdom. Occasionally, when he
felt too fatigued to continue working, he would pause and have
someone read aloud to him. Yet, in spite of all this, he would often
enough regret that he did not have more time for prayer. He made
up for this by many short interior invocations. Such is the testimony
of the earliest pupils at the Oratory, as for example Father Michael
Rua 1 and Father John Turchi.
Im bued with this spirit of prayer, Don Bosco planned a small
new prayerbook suitable for young boys. There were many devo-
1 Don Bosco’s vicar and successor. He first met Don Bosco in 1845, and he fre
quented the Oratory in its early years. See Vol. II, p. 248. [Editor]
6
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tional books at the time, but they were for the most part outdated
or not particularly adapted to the needs of young people. W ith this
in mind, he swiftly m et this need and compiled II Giovane Prov-
veduto [The Companion of Youth].2
When he handed the manuscript to the Marietti Press, the cost
was estimated at four and a half lire per copy, bound and gold-
stamped. The Paravia Press, eager to contribute to a religious pub
lishing venture, offered to do the printing exclusively, at the modest
price of twenty-five centesimi per copy. Don Bosco accepted Para-
via’s offer and, since he had no money to meet the printing costs,
he had recourse to one of those practical expedients which were to
prove so successful in the future. As he had perhaps already done
with his History of the Church, his Bible History and his booklet
on the metric system, he sent out a circular announcing his forth
coming book. W hen he was sure of a sale of ten thousand copies
through an arrangement with the Speirani Press, he gave orders to
go ahead. The book was printed in sextodecimo and came to 352
pages. W hen the subscribers’ orders were filled, an additional five
thousand copies had to be run to meet new orders. Don Bosco then
sent word to Paravia to save the type. He received the following
reply: “I already knew that this book would have a tremendous
sale.” He was right. T hat very same year another five thousand
copies had to be printed. M arietti was commissioned to prepare
some handsome deluxe bindings for Don Bosco’s benefactors or
for those who could afford the price.
As demand for the book kept increasing and other festive ora
tories and boarding schools provided new outlets, The Companion
of Youth went through more than a hundred reprints, of approx
imately fifty thousand copies each, in D on Bosco’s lifetime. This we
know from Father Michael Rua. Translations were also made into
Spanish, French and other languages. As a result, to date [1903],
this prayerbook has passed by far the six million mark. We can say
that The Companion of Youth has been well received in academic
and trade schools and among the faithful, and that it has helped
effectively to foster piety and to safeguard the Faith.
2 The Companion of Youth, updated, is available from Salesiana Publishers,
New Rochelle, N.Y., or from Salesian Publications, Blaisdon Hall, Longhope, Eng
land. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
When it first came out in 1847, D on Bosco warmly addressed
his young boys as follows:
There are two snares that the devil uses to discourage boys from trying
to be good. The first is to put into their heads the idea that obeying God’s
laws means having a miserable time with no fun at all. As this is abso
lutely false, I should like to teach you how to lead a Christian life which
will make you happy and contented. I will show you what true enjoyment
and fun are, so that you may make your own the words of the holy
Prophet David and say: “Let us serve the Lord with gladness.” [Cf. Ps.
99, 2] This then is the purpose of this little book: to teach you how to
serve God and be always happy.
The second snare is to make them hope for a long life, with the thought
that they can always mend their ways in their old age, or when death
threatens. Be careful, my children, because many have been fooled in this
manner. Who can guarantee that we will ever reach old age? Can we
make a deal with death to wait till we are old? Life and death are in God’s
hands, and He disposes of them as He sees fit.
If God, however, should grant you a long life, listen to the warning
that He gives you: the road on which a young man sets out will be the
same that he will follow to old age and death. [Cf. Prov. 22, 6] In other
words, if we lead a virtuous life when we are young, we shall do likewise
in our later years. Our death will then be a happy one, the beginning of
eternal happiness. On the other hand, if we follow evil ways in our youth,
they will enslave us for the rest of our life, and death will be the frighten
ing beginning of a most unhappy eternity. To forestall this misfortune, I
have drawn up a way of life, brief and easy enough, but sufficient to help
you be a joy to your parents and a glory to your country, good citizens
upon earth and, one day, blessed inhabitants of heaven.
I have divided this prayer book into three parts. The first part tells you
what to do and what to avoid in order to live your Faith. The second
contains various devotions customary in churches and schools. The last
one is made up of the Office of the Blessed Virgin, Sunday Vespers
throughout the year, and a selection of sacred hymns.
My children, you are very dear to me. To know that you are young is
sufficient reason for me to care very much for your welfare. I am sure
you will come across books written by people far more learned and
virtuous than I, but you will hardly ever find one who has a greater love
for you in Jesus Christ, or a greater desire for your true happiness. I
care for you, because you have in your hearts the treasure of virtue.
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Possessing that, you possess everything. Without it, you become the most
unhappy and the most unfortunate beings on earth.
May the Lord be always with you, and may He grant that by practicing
these few suggestions you may add to God’s glory and succeed in saving
your soul, the supreme purpose for which you were created.
May heaven grant you a long and joyful life. Let your greatest treasure
ever be the holy fear of God. May it draw down upon you His blessings
in time and eternity.
Your friend in Jesus Christ,
Don Bosco
Truly, a preface inspired by fervent charity! Some concepts may
seem overemphasized and later he omitted them. However, at the
very beginning of his apostolate it was necessary for him to give
expression to the full force of the paternal love he felt for souls
that were still unresponsive and wild. No bond, except a love so
genuine that it could never be disproved, could have drawn them
to and kept them on the path of virtue.
This love of his was manifest on every page of this new prayer-
book, in which he called them “sons.” He wrote exactly as he
talked. The boys were convinced that he loved them as his own
sons, gladly took his suggestions, and considered themselves broth
ers. In fact, during the first fifteen years of the Oratory, they used to
call each other “sons,” and referred to their companions in speech
and writing, as “son so-and-so,” or “son such-and-such.” A t the
Oratory, they were truly sons, sons of Eton Bosco on the way to
becoming sons of God.
The Companion of Youth helped them to become so, because its
norms for practicing virtue and avoiding occasions of sin did not
fall on deaf ears. By reminding them of these rules every day in
various ways and at various times, Don Bosco saw to it that they
lived up to them. This is not the place to detail the spiritual treas
ures contained in a book which is in the hands of all, but we shall
not pass over some of the reasons which prompted Don Bosco to
write it, or some of the historical circumstances connected with it.
First of all, among the morning and night prayers he included
the Apostles’ Creed, the acts of Faith, Hope and Charity and the
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
commandments of God and of the Church, so that their daily repe
tition would indelibly imprint on the boys’ minds the truths they
had to believe and the precepts they had to follow.
Then the book showed how to attend fruitfully Holy Mass, dur
ing which he had them pray three times for the whole Church and
the Supreme Pontiff, invoking peace, concord and blessings on all
persons invested with spiritual or temporal authority. Thus they
acknowledged their great privilege of being members of the Cath
olic Church. These and other prayers, very short and meaningful,
were said aloud alternately by a leader and the congregation at the
Sunday Mass. The Christian Brothers too replaced their old and
verbose prayerbook with The Companion of Youth, to the great
delight of their pupils.
The book also contained the sung portions of the regular Sun
day Mass and the Requiem Mass so that the choirboys could
familarize themselves with the simple tunes and the others, hearing
the melodies, might more easily learn them. Moreover, it taught
them how to serve low Mass. D on Bosco was always very keen in
selecting and training many boys for this sublime task.
Then, after a clear, detailed description of the way to make a
good confession (a constantly recurring theme in his sermons and
talks), he suggested ways of arousing true sorrow for one’s sins.
A serious defect in some devotional books of the time was that
the subject of confession was treated too theologically. The boys
complained that they did not know how to feel sorry for their sins,
and that the prayers were too abstruse and too long. They were
delighted, therefore, when Don Bosco gave them The Companion
of Youth.
Prayers of preparation and thanksgiving for Holy Communion
followed those relating to the sacrament of Penance. On general
Communion days, the usual morning prayers were interrupted after
the Elevation, and the Communion prayers were recited aloud,
phrase by phrase, by one of the boys and repeated by all. For non
communicants Don Bosco wrote: “If you cannot receive, make at
least a spiritual Communion. This means that you should arouse
in yourself an ardent desire to receive Jesus in your heart.” The
desire which he thus fostered led more than a hundred boys to re
ceive Holy Communion every Sunday.
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Nor did he leave out a most appropriate prayer for visits to the
Blessed Sacrament, followed by a chaplet to the Sacred Heart of
Jesus. The book also had the Vespers for that feast. Devotion to
the Sacred Heart was opposed in those days by many people steeped
in Jansenistic errors and prejudices, but for Don Bosco it was al
ways a source of real joy. Right from those early days, he began to
sow the seeds of this devotion in the boys’ hearts, explaining how
the chaplet to the Sacred Heart of Jesus could be used as a novena
for all feasts of O ur Lord. Who could possibly estimate the number
of times these fervent prayers of faith and reparation for the sins
committed against the Divine Heart in the Holy Eucharist by her
etics, infidels, and indifferent Christians have been and will be re
cited by thousands upon thousands of young boys in endless suc
cession before the holy tabernacle? Let us not forget that Don
Bosco was also the apostle of visits to the Blessed Sacrament.
O ur L ord’s love for m ankind m ust be brought out in the mys
teries of His birth, His passion, and His death. Therefore, The Com
panion of Youth contained also the Christmas novena made up of
Messianic prophecies, canticles, hymns and solemn antiphons that
were to be sung with all possible solemnity and devotion. As for
Our L ord’s passion, D on Bosco compiled a Way of the Cross suit
able for boys. The references to the fourteen stations are very brief
but incomparably effective in arousing a desire for spiritual better
ment. This devotion was immediately adopted at the Oratory and
continues to be practiced to this very day. It was held every Friday
of M arch [sic] during Lent for the first twenty years, A t first, when
there were only a few boys, Don Bosco led it informally, but when
they increased in number, it became more solemn. Don Bosco, in
surplice and stole, preceded by a cross bearer and two acolytes
with torches, would go from station to station and kneel as he read
with deep feeling the short descriptions, meditations and resolutions
contained in the booklet. He moved all with his deep piety. In the
appendix he also included a short L atin memento of O ur L ord’s
passion possibly for use at the bedside of sick or dying children.
After the devotions in honor of O ur Lord, there naturally had to
follow those to His Blessed M other. Don Bosco addressed his boys
as follows: “You may be absolutely sure that any favor you ask
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12
THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
of M ary will be granted unless it might prove harmful.” He strove
to spread among the faithful the practice of constantly invoking the
name of M ary. Devotion to the heart of M ary was looked down
upon by many who had been strongly influenced by foreign unor
thodox ideas. W ith genuine faith, Don Bosco made himself a cham
pion of this devotion, ending his visit to the Blessed Sacrament and
the chaplet of the Sacred H eart of Jesus with St. B ernard’s prayer
to the Heart of Mary. Thus this devotion became a daily practice
among more fervent Christians. He insisted that in the morning, at
night, and during the day, the following prayer should be repeated:
“D ear M other M ary ever Virgin, help me to save my soul.” A n
ticipating the dogmatic definition, he also taught this short invo
cation for daily recitation: “Blessed be the Holy and Immaculate
Conception of the Blessed Virgin M ary.”
The Companion of Youth also contained The Little Office of
the Blessed Virgin. He wanted to introduce into the Oratory the
practices of piety that many of the country boys had performed in
their village sodalities. As soon as he had a group of boarders who
could read Latin, he began with the chant of the Vespers of the
Blessed Virgin in the evening, between the catechism lesson and
the sermon, and, later, of Matins and Lauds before the Sunday
Mass while he was hearing confessions. When, later on, he had
another priest in the house, Matins and Lauds were sung during a
second M ass. T he entire office was chanted only on the days of the
yearly spiritual retreat.
But dearest to his heart was the holy rosary. For this reason he
had included brief meditations for all fifteen mysteries. H e had the
boys recite a third part of the rosary every Sunday and holy day,
and he exhorted them fervently to say it daily in their own homes, if
at all possible. As long as he was the only priest at the Oratory he
would recite five decades with his m other every day; when boys
began to board there, he had them recite it during Mass on week
days. From the time the Oratory was established in Valdocco until
the present day, its walls have echoed every morning to the words
of this prayer so dear to the heart of M ary and so effective in times
of trial for the Church. Only once a year, was the rosary recited in
its entirety in the chapel, on the eve of A ll Souls’ Day, for the souls
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A Boys’ Prayerbook
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in purgatory. Don Bosco never failed to take part in it, kneeling
in the sanctuary and often leading it himself.
To these devotions in honor of the Mother of God, Don Bosco
added two other pious exercises he had composed some years be
fore, namely the chaplets of the Seven Sorrows and of the Seven
Joys of M ary in heaven. Shortly afterward, a number of the more
devout boys began to return to the chapel after the Sunday evening
services to offer this second hom age before M ary’s image, and this
practice went on until 1867. Don Bosco often joined them to en
courage them by his example.
As may easily be seen, all the practices of piety that Don Bosco
suggested were aimed at having his boys lead an immaculate life,
“as [the] angels of God in heaven.” [Matt. 22, 30]
The Companion of Youth also contained two short pious prac
tices which had already been printed separately, namely Devotion
to the Guardian Angel and The Six Sundays and a Novena in Honor
of St. Aloysius Gonzaga. Thus he linked together devotion to the
angels as protectors of youth and to St. Aloysius as the model of
youth!
The devotions in honor of St. Aloysius were held in the chapel
from the earliest days [of the Oratory] and Don Bosco used to urge
the boys to make the novena at home. The feast day itself was
celebrated with a great procession. D on Bosco kept pointing to the
example of this saint who was so faithfully imitated by [Louis]
Com ollo;3 on every occasion he would speak of him, urging the
boys to invoke his aid [with exhortations such as these]:
Obeying your parents is like obeying Our Lord, the Blessed Virgin,
and St. Aloysius.
Think of the way you usually say your prayers, and try to become
more fervent, especially by briefly invoking God and your advocate, St.
Aloysius, during the day.
If you cannot get rid of temptation, make the Sign of the Cross, kiss
a blessed medal, invoke the Blessed Virgin or St. Aloysius, saying: “Oh
St. Aloysius, help me not to offend God!”
When approaching the sacrament of Penance, say: “Holy Virgin, St.
Aloysius Gonzaga, pray for me that I may make a good confession!”
&See Vol. I, Chs. 38, 51 and 52. See also Vol. II, pp. 153ff. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
He also used to suggest:
Ask St. Aloysius to help you make a good Communion and derive
greater benefit from it.
A t the end of Mass, say a Hail, Holy Queen to the Blessed Virgin and
an Our Father in honor of St. Aloysius, that they may help you keep
your good resolutions, and especially help you avoid bad talk. During
the course of the day repeat the words: “Holy Virgin, Mother of Jesus
and St. Aloysius Gonzaga, help me become a saint”
Lastly, he ended morning and night prayers with a prayer to
St. Aloysius to obtain his protection in life and in death. In this way
D on Bosco made St. Aloysius seem almost alive. He placed him
at their side so that they could mentally converse with him as with
a friend or pal, live a spiritual life with him and, surrounded by the
fragrance of his virtue, come to abhor anything that might stain
the purity of their souls. Thus he prepared them also to heed the
call of the Lord, as St. Aloysius had done. Those who felt a calling
to the religious life, for which chastity is an indispensable orna
ment, could then embrace it without hesitation. To this effect, for
the eighth day of this novena he had composed this exhortation:
“Pray to the Lord that He may show you how He wants you to
serve Him, so that you may properly spend the time He has allotted
to you. Your eternal salvation depends on this.”
In his meditation on hell, he also gives this advice: “If God
should call upon you to leave the world, obey Him without delay.
W hatever you do to avoid an eternity of suffering is well w orth the
trouble. As St. Bernard says: ‘One can never be overcautious when
eternity is at stake!’ How many have forsaken the world in the full
flower of youth, leaving country and family to shut themselves up
in caves and deserts, living only on bread and water, or sometimes
only on herbs. All this to avoid the fire of hell. W hat about you?”
Then he offered another spiritual prop, to those who were in the
state of grace lest they lose it, and to those who had lost it that they
might regain it as soon as possible: the Exercise for a Happy Death.
“Remember,” he wrote, “that at the hour of death we shall reap
what we have sown in life. If we have done good works, we will be
happy. Death will be a blessing because it will usher us into par
adise. Otherwise, woe to us! Remorse of conscience and the open
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A Boys’ Prayerbook
15
jaws of hell will await us: ‘W hat a m an sows, that he will also
reap.’ ” [Gal. 6, 8] A nd he added: “A m an’s entire life should be a
continual preparation for death.”
In 1847 Don Bosco began to set aside the first Sunday of each
month for this salutary exercise, inviting all the boys to make a
confession as if it were each one’s very last, and to receive Holy
Communion. To mark this Sunday from the others, he would treat
them to a special breakfast. His main purpose, as usual, was to give
them one more opportunity to form the habit of approaching the
sacraments frequently. Saturday evenings and Sunday mornings,
with unflagging patience and charity, he heard the confessions of
crowds of boys for hours and hours.
After Mass he removed his vestments and then, kneeling at the
foot of the altar he would recite the prayers of the Exercise for a
Happy Death, starting with the moving supplication to God for the
grace of not dying an unprovided death, and the prayer to St. Jo
seph for assistance at one’s last moments. It had always been cus
tomary with him to urge his boys to call on the foster father of
Jesus besides the Blessed M other and St. Aloysius. Then with great
feeling he would read aloud the brief description of the various
stages of approaching death, to each of which the boys responded:
“M erciful Jesus, have m ercy on me!” He concluded with a prayer
for the souls in purgatory, who were very dear to his heart.
In The Companion of Youth, he included the Vespers for the
dead, to be chanted on All Saints’ Day after the solemn Vespers of
the feast, and also the psalms and exequies for the dead. There was
mention also of indulgences granted by the popes for these devo
tions. His aim was to benefit spiritually the boys themselves and,
through their suffrages, alleviate the sufferings of the departed.
He also inserted Compline for those days in Lent when the
rubrics called for the chanting of Vespers before noon. Later on,
the chanting of this office by the boys of our schools in France be
came one of the attractions of our churches in that noble nation.
In addition to Compline, there were the Seven Penitential Psalms
with the Litany of the Saints, which years later would be recited
after Mass on the feast of St. M ark and during the three Rogation
Days when the Oratory would start boarding boys. Finally there
were the psalms, hymns, and versicles of Vespers for Sundays and
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the feasts of Our Lord, Our Lady, St. Joseph, the Angels, the
Apostles, and other principal saints. To avoid bulkiness he omit
ted the antiphons since these were to be chanted only by the choir
boys. He therefore secured an antiphonal and patiently taught plain
chant to some boys. Joseph T u rco 4 happened to come upon him
one evening as he was rehearsing with three boys. Don Bosco was
offering a caramel to the one who best sang the antiphon: Dixit
pater familias.
Don Bosco could not have found a better ending for his book
than his selection of sacred hymns. Among those in honor of Our
Lady was one to the Heart of M ary by Silvio Pellico, and another
to O ur Lady of Consolation, which the boys sang on many oc
casions, particularly on their biannual procession to that famous
nearby shrine. He often had them sing sacred hymns in the play
ground. He always asked them to sing a few stanzas on entering
and leaving the chapel to muffle the sound of shuffling feet. He had
them do this too before evening prayers, to cut short the inevitable
whispering of a large crowd of boys. Don Bosco also wanted some
singing during Holy Communion to occupy the non-communicants
who, due to their age, would have been restless. It was a delight
to hear hundreds of youthful voices that seemed to sing the scrip
tural verses: “Your statutes are the theme of my song in the place
of my exile.” [Ps. 118, 54]
From what we have related here of D on Bosco’s spirit of piety
one may form an idea of his skill in instilling it into his pupils.
So far we have limited ourselves to the first edition of The Com
panion of Youth. O n speaking of later editions, we shall mention
the additions demanded by the circumstances. W hat is amazing
is that uneducated boys took to this book as to a moral guide.
Whereas they had once attended church irregularly, they now ac
tively participated, not only in an orderly m anner but with great
enthusiasm, in religious services and prayers that were sometimes
far from brief. Love had brought about this miracle. Don Bosco
also used to assign some of The Companion of Youth’s prayers or
devotions as sacramental penance. Through this method, wisely
used throughout his life, he made fruitful the penances imposed in
4 A boyhood friend of Don Bosco. See Vol. I, pp. 181f, 229, 315f; Vol. II,
pp. 17f, 20f, 29. [Editor]
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A Boys’ Prayerbook
17
confession in atonem ent to Divine Justice. The Companion of Youth
became the vade mecum of the more devout boys. Some of them,
in their last moments, when no priest was available, had it read
aloud to them by the bystanders; others asked that it be placed on
their bodies after death and be buried with them. They loved this
book so much because they sensed that Don Bosco had written it
just for them, and each of its maxims struck a responsive chord in
their hearts. One might say that he had carefully chosen every
phrase, every word to make sure that they conveyed his holy de
signs. Above all, he had striven to avoid even the slightest expres
sion that might not be rigidly modest.
However, not trusting his own judgment in regard to translating
some prayers, in which he had thought it permissible to alter some
words, and wishing to forestall any possible adverse comments from
the ecclesiastical censors on some other score, he submitted the
galley proofs to Canon [Joseph] Zappata. Don Bosco always ac
cepted readily the remarks of the good canon, who occasionally
would tease him about some minute observations and corrections
by asking him, “A re you through now with dissecting your book?”
Just as jokingly, Don Bosco would reply: “Not yet. I still need your
permission to use a capital O in the word Oriens in Zachary’s can
ticle where it says: Visitavit nos Oriens ex alto. In this sentence the
word oriens is not a participle, but the proper name of O ur Divine
Saviour. This is clear from the Greek text and the Christmas no
vena antiphon in which the Church invokes the Messiah: O Oriens.”
Smilingly, C anon Zappata would reply: “O h, I don’t think we’ll
have to call a meeting to settle this. Go ahead!”
We have mentioned this incident to show how meticulous Don
Bosco was about everything. He used the same care in writing
letters or reading his mail: he pondered every sentence. He was
equally thorough in explaining a project or in giving orders, in ask
ing an explanation or listening to a report, in reading a book, or
entrusting an office o r a task to someone. W hen any Salesians dis
cussed matters with him they had to watch their statements and
ponder their words, otherwise Don Bosco, politely but unfailingly,
would make observations even on their pronunciation. Impatient
people occasionally were inclined to regard him as importunate,
and yet this was one of the reasons why he was able to carry out
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
projects on such a vast scale as to astound the world. He had
studied them at length down to the tiniest detail, pondering the
obstacles to be faced, the means of execution, the advantages to
be gained and the guarantee of success. He never left anything to
chance but considered everything feasible with G od’s help.
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CHAPTER 3
A Dream: Roses and Thorns
I n trying to meet the spiritual needs of his pupils with
The Companion of Youth, Don Bosco did not neglect his own
progress toward spiritual perfection. The more the human heart
detaches itself from the things of earth, the closer it draws to heav
enly things and the sooner one becomes a true disciple of Jesus
Christ. From all we have said so far, it is clear that D on Bosco had
already completely sacrificed to God, through internal mortification,
not only his will but also the inclinations of his heart and the more
tender emotions of human nature. Through external mortification,
too, he had constantly crucified his senses. As a result, he kept
growing in that love of evangelical poverty which had been his
from his earliest youth. Thus, though he was very particular about
wearing clean things, he wanted his clothes and footwear to be
quite ordinary and unassuming. For many years he wore clogs
in the house, and he continued to wear an overcoat which had faded
to a nondescript color. He made a cassock last as long as possible
and when he finally had to discard it, there was hardly any m a
terial left to turn it into a small one for altar boys. Since he gave
no thought to purchasing new clothing, his benefactors took it
upon themselves to do it for him from time to time.
His room was very simple. Its furnishings amounted to a sim
ple bed, a plain desk on a bare floor, on the walls a paper print of
some sacred image and a crucifix, one or two straw-bottomed chairs,
and a small stove rarely used even in winter, and then only very
sparingly to save on wood. This thriftiness on his part was inspired
also by his desire to save all he could from his own personal needs
for the Oratory. He used to say that the wealth of a priest was the
legacy of the poor.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
His food was on a par with his clothing and his room. One could
never tell what dishes he liked best. He ate very little, not because
of poor appetite, but because he had made it a rule never to satisfy
himself fully.
His meals were so frugal that when some of his fellow priests
tried sharing them with him for a few days, they simply could not
take it and had to give up. His soup was no more savory than a
poor peasant’s, and he only had one m ain dish, which his mother,
at his own orders, prepared on Sundays and served him every day
of the week for dinner and supper until Thursday evening. O n Fri
days she cooked a meatless dish which lasted till the end of the
week. This course was generally a pie of some sort, and needed
only to be heated before serving. Sometimes, in summer, it became
slightly rancid, but D on Bosco paid no attention to this. He took
it as if his mother had poured a little vinegar over it to give it a
tang. This went on until he had young clerics and priests living
with him, who needed more appetizing and substantial nourish
ment because of their studies and work.
In his love for holy poverty and in a cherished recollection of
his youth,1 he probably at this time joined the Franciscan Third
O rder in St. Francis of Assisi Church. A lthough his nam e does not
appear in the official records of the order he was nevertheless
listed in the directory during these years. For this reason, Father
Candido Mondo, M .O., director of the third order in Turin, in a
docum ent dated July 1, 1886, issued at St. Thom as M onastery, de
clared that Father John Bosco, founder of the Salesians, had donned
the habit of the tertiaries about the year 1848; that after his novi
tiate had professed its holy rule according to the papal constitu
tions; and that he therefore declared Don Bosco to be a true con
frere of all the members of the three Franciscan orders.
In the meantime the schools at the Oratory were doing very
well. D on Bosco had added recitations, singing, and music to the
curriculum to enrich the boys’ religious and moral education. As a
diversion he also arranged some demonstrations of their progress,
either in the presence of distinguished guests visiting the Oratory
1 In his senior year of high school in Chieri he had decided to become a Fran
ciscan, and he actually applied for admission. See Vol. I, pp. 214f, 226S, and 272.
[Editor]
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A Dream: Roses and Thoms
21
or in intramural competition. However, he wanted the subject mat
ter of these demonstrations to deal with the precepts and maxims
of our Faith, the privileges and glories of the Blessed Virgin, or
some episodes from Holy Scripture, whether in prose or poetry. He
himself assigned to the more intelligent boys the selections to be
memorized, coached them, and urged them on with a promised
reward.
Soon also this initiative of his was crowned with success. In fact,
early in 1847, after only a few months of Sunday school, he de
cided to hold a demonstration in catechism and biblical history
and geography. Several prominent people of Turin were invited,
among them Father [Ferrante] Aporti,2 the deputy Boncompagni,
Father [Peter] Baricco, Professor Joseph Rayneri, Brother Michael,
superior of the Christian Brothers and several others. These guests
questioned the boys on the above subjects, were pleased with their
answers, praised the experiment, and left prizes and souvenirs for
the best students. Professor Rayneri, the most distinguished mem
ber of the department of pedagogy at the Royal University, was
very enthusiastic. When lecturing to his own students, in his educa
tion courses, he often told them: “If you want to see pedagogy in
action, go to the Oratory of St. Francis de Sales and watch Don
Bosco.”
Encouraged by this first test, the boys later put on another dis
play on academic subjects they had studied at night school. This
second experiment was very solemn. Since everyone in Turin was
talking about D on Bosco’s school as a great novelty, and since
many professors and eminent people frequently dropped in, word
reached City Hall. A committee was formed of [Joseph] Cotta
and Mr. Capello, nicknamed Moncalvo, under the chairmanship
of Commendator Joseph Dupre, to find out whether the rumored
results were really as good as people said they were, or whether
they were m uch exaggerated. The committee members themselves
tested the boys’ reading knowledge, their enunciation, their knowl
edge of arithmetic and the metric system, public speaking, and
their knowledge of other subjects. They were quite at a loss to ex
plain how boys who had been completely unschooled until the age
2 At this time he was one of the foremost educators in Italy. See Vol. II, pp.
148f, 165ff, 171f, 3Ilf. [Editor]
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22
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
of sixteen or eighteen, could have made such progress in so few
months. The committee also noticed that a large number of young
adults were gathered at the school to get an education, instead of
roaming the streets, and by the time the members of the committee
left, they were full of admiration and enthusiasm. The municipal
authorities were so satisfied by the committee’s favorable report
that they awarded a yearly subsidy of three hundred lire to Don
Bosco’s schools, which he immediately spent for his boys. He con
tinued to receive this subsidy until 1878, when it was suddenly cut
off without his ever knowing the reason.
Chevalier [Mark] Gonella, long remembered in Turin for his
works of charity and zeal, was then the director of a school named
La M endicita Istruita. This learned gentleman also dropped in on
the evening classes, after hearing so many wonderful things about
them. He questioned the pupils himself, inquired about the methods
of instruction, and was very much impressed. As a result, he told
his own institute’s board of trustees about w hat he had seen, and
he got D on Bosco a special grant of one thousand lire for his schools
in recognition of his work and as an encouragement to his pupils.
The following year, 1848, he introduced the same system into his
own institute. The municipal schools did likewise.
King Charles Albert and Archbishop Fransoni were also gen
erous with their encouragement and subsidies. D on Bosco wrote
in the Memoirs of the Oratory: “The support of civil and ecclesiasti
cal authorities and the assistance of so many people eager to help
with donations or their personal w ork are a clear sign of G od’s
blessing and of public approval.”
But the good that Don Bosco was doing did not suit the “prince
of darkness” who, with G od’s permission, had begun to manifest
his displeasure. W hat we are now about to narrate was revealed to
us by D on Bosco himself. The first year he left the R ifugio3 to go
and live in the Pinardi house, every night, after going to bed, a loud
persistent noise in the attic right above his room prevented him
from falling asleep. The sound was of one lifting heavy stones
and then, flinging them down and sending them crashing over the
3 An institution for wayward girls where Don Bosco was a chaplain. See Vol.
II, pp. 184ff. [Editor]
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A Dream: Roses and Thorns
23
wooden floor. A t first he tried to set a few traps to catch the rats,
martens, cats or whatever they might be, but in vain. He scattered
nuts, bits of bread and cheese here and there in the attic, but when
he went to look the next morning, to his surprise they were still
there untouched. He then had everything cleaned out of the attic
(logs, loose boards and assorted junk), so that whatever the cause
of the racket, there would be nothing to make noise with. This did
not work either. He spoke to Father C afasso4 about it and he, sus
pecting the origin of this spiteful trick, advised him to sprinkle the
place with holy water. Yet, the terrible racket went on every night.
Don Bosco then decided to move all his humble belongings to the
last room on the same floor, facing east; but this, too, was to no
avail because the racket followed him. In the meantime he grew
thinner and weaker from lack of sleep and rest. Now and then, his
mother would come into his room of an evening and, looking up
at the ceiling, would exclaim: “Oh, you nasty creatures! Leave Don
Bosco in peace! Stop it!”
At last Don Bosco got a mason to cut a trap door in the ceiling
next to the wall, large enough for him to get into the attic. He then
brought up a ladder and set it so that at the first sound he would
be able to climb right up with a lamp and perhaps discover some
thing. A t the usual time came the dreadful sound. In a flash he was
at the top of the ladder, and up went the wooden flap. Holding the
lamp in his right hand and thrusting his head through the opening,
he peered all about him, but there was nothing to see. He was fright
ened on realizing the cause of this disturbance, but then, taking a
small picture of the M adonna, he hung it on the wall in the attic,
asking Her to free him from this tribulation. It was a happy in
spiration, for not a sound was ever heard again. The picture re
mained there until the old house was demolished to make room
for a new building. Under the mantle of Mary, so to say, Don Bosco
continued to use this new room for the next six years. It also served
as his study and reception room. O n the door lintel, on the outside,
he placed this inscription: “Praised be Jesus Christ,” so that every
visitor would notice it and devoutly repeat it. This was his way of
4 Don Bosco’s spiritual director and now a saint. See Vol. II, p. 40 and passim.
[Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
making amends for the blasphemies, unfortunately all too common,
among the lower classes. They filled him with such horror that he
grew pale and trembled whenever he heard them.
W hat the Gospel tells us of Our Divine Saviour now seemed to
repeat itself in Don Bosco. After tempting O ur Lord in the wake
of His forty-day fast, Satan, in defeat, withdrew and angels ap
proached. The boys always regarded D on Bosco’s room as a mys
terious sanctuary of virtue, as a shrine where the M adonna was
pleased to make known Her wishes, or as an antechamber to heaven.
They always entered it with a deep sense of awe, a feeling shared
also by M amma M argaret who had moved into the room nearest
her son’s. She was sure that D on Bosco spent p art of the night
in prayer, and suspected that from time to time extraordinary things
took place which she could not fully grasp. She once told James
Bellia, then a boy, that once, an hour or two before dawn, she had
heard Don Bosco talking. A t times he seemed to be replying to
some questions, at other times he seemed to ask them. She had
tried to listen, but had been unable to catch the words. In the
morning, although she was certain no one could have entered Don
Bosco’s room without her knowing it, she asked him with whom
he had been talking. Don Bosco replied:
“I was talking to Louis Comollo.”
“But Comollo has been dead for years!”
“I know, but still I was talking to him.”
Don Bosco said nothing more, but it was obvious that he had
something important on his mind, for his face was flushed, his eyes
were aglow, and for several days he appeared to be somewhat dis
traught with emotion.
Some time later, Don Bosco was in need of a chalice. He did
not know how he could get one, since he had no money. Then, one
night he was told in a dream that he would find the necessary sum
in his trunk. The next day, while he was attending to some business
in town, he remembered the dream. W hat a fine thing it would be
if it turned out to be true! He was so impressed that without fur
ther ado he went home. He rummaged through his trunk and found
eight scudi,5 exactly the am ount needed. No outsider could have
BA silver coin approximately equivalent to a dollar. It was used in Italy until
the nineteenth century. [Editor!
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A Dream: Roses and Thorns
25
hidden it there because the trunk was always locked, nor could his
mother, M argaret, have given him a surprise gift since she had no
money either. She too was very surprised when she heard of the
find.
But something even more impressive happened. Don Bosco first
related it himself seventeen years later in 1864 when one night,
after prayers, as was his custom at times, he gathered the members
of his [infant] Congregation in his anteroom for a conference.
Among those present were Father Victor Alasonatti, Father Mi
chael Rua, Father John Cagliero,6 Father Celestine Durando and
[the two clerics]7 Joseph Lazzero and Julius Barberis. After speak
ing of detachm ent from the world and from one’s own family to
follow O ur L ord’s example, he continued:
I have already told you of several things I saw as in a dream. From
them we can infer how much Our Lady loves and helps us. But now that
we are all together alone, I am going to tell you not just another dream,
but something that Our Lady herself graciously showed me. I am doing
this that each of us may be convinced that it is Our Lady Herself who
wants our Congregation. This should spur us to work ever harder for
God’s greater glory. She wants us to place all our trust in Her. I am taking
you into my confidence. Please do not mention what I tell you to anyone
else in this house or to outsiders, lest you give evil tongues occasion to
wag.
One day in 1847, after I had spent much time reflecting on how I
might help others, especially the young, the Queen of Heaven appeared
to me. She led me into a beautiful garden. There stood there a rustic but
wide and charming portico built as a vestibule. Its pillars were dressed
with climbing vines whose tendrils, thick with leaves and flowers,
stretched upward together and knitted a graceful awning. The portico
opened on a lovely walk that soon became, as far as the eye could see, a
breathtakingly beautiful pergola, whose sides were lined with enchanting
roses in full bloom. The ground too was covered with roses. The Blessed
Virgin said to me: “Take off your shoes!” When I had done so, She
added; “Walk under that rose pergola, for this is the path you must take.”
I gladly removed my shoes because it would have been a pity to step on
such gorgeous roses. I took but a few steps and immediately felt very
6 John Cagliero entered the Oratory in 1851, was ordained a priest in 1862, and
later became the first Salesian bishop, archbishop and cardinal. [Editor]
7 Members of the Salesian Society training for the priesthood. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
sharp thorns piercing my feet and making them bleed. I had to stop and
turn back.
“I had better wear my shoes,” I told my guide.
“Yes, indeed,” She replied, “sturdy ones.” So I put my shoes on again
and returned to the rose pergola, followed by a number of helpers who
had just showed up and asked to go along with me. They followed me
under the indescribably beautiful pergola, but as I went along I noted
that it was becoming narrow and low. Many of its branches were draped
like festoons; others instead just dropped straight down. Some branches,
here and there, jutted sideways from the rose stalks, while others formed
a thicket which partly blocked the path; still others crept along the
ground. All the branches, however, were thick with roses. There were
roses about me, roses above me, and roses under my feet.
As my feet made me wince with pain, I could not help brushing against
the roses at my sides, and even sharper thorns pricked me. But I kept
walking. My lacerated legs, though, kept getting entangled in the lower
branches. Whenever I pushed aside a bough barring my way, or skirted
the sides of the pergola to avoid it, the thorns dug into me and made me
bleed all over. The roses overhead also were thick with thorns which
pricked my head. Notwithstanding, I went forward, encouraged by the
Blessed Virgin. Now and then, however, some sharper thorns pierced me
more than others and caused greater pain.
Meanwhile those who were watching me walk under that bower—and
they were a crowd—passed comments, such as, “How lucky Don Bosco
is! His path is forever strewn with roses! He hasn’t a worry in the world.
No troubles at all!” But they couldn’t see the thorns that were piercing
my poor legs. I called on many priests, clerics, and laymen to follow me,
and they did so joyfully, enthralled by the beauty of the flowers. When,
however, they discovered that they had to walk over sharp thorns and
that there was no way to avoid them, they loudly began complaining,
“We have been fooled!”
I answered: “If you are out for a nice time, you had better go back.
If not, follow me.”
Many turned back. After going on for a while, I turned to look at my
followers. You cannot imagine how I felt when I saw that some had dis
appeared and others had already turned back and were walking away. I
went after them and called them back, but it was useless; they would
not even listen to me. Then I broke into tears and wept unrestrainedly
as I asked myself: “Must I walk this painful path all alone?”
But I was soon comforted. I saw a group of priests, clerics and laymen
coming toward me. “Here we are,” they said. “We are all yours and
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A Dream: Roses and Thorns
27
ready to follow you.” So I led them forward. Only a few lost heart and
quit; most of them followed me through.
After walking the whole length of the pergola I found myself in another
enchanting garden, and my few followers gathered around me. They
were exhausted, ragged and bleeding, but a cool breeze healed them all.
Another gust of wind came and, like magic, I found myself surrounded
by a vast crowd of boys, young clerics, coadjutor brothers 8 and even
priests, who began helping me care for all those boys. Many of these
helpers I knew, but many more were strangers.
Meanwhile I had come to a higher spot in the garden, where a very
imposing, majestic building stood. I entered and found myself in a
spacious hall so grandiose that I doubt one could find its like in any royal
palace. Fresh thornless roses, set all through the hall, filled it with a
most delicate fragrance. The Blessed Virgin, who had been my guide
all along, now asked me: “Do you grasp the meaning of what you now
see and of what you saw before?”
“No,” I said. “Please explain it to me.”
She replied: “The path strewn with roses and thorns is an image of
your mission among boys. You must wear shoes, a symbol of mortifi
cation. The thorns on the ground stand for sensible affections, human
likes and dislikes which distract the educator from his true goal, weaken
and halt him in his mission, and hinder his progress and heavenly harvest.
The roses symbolize the burning charity which must be your distinguish
ing trait and that of your fellow workers. The other thorns stand for the
obstacles, sufferings and disappointments you will experience. But you
must not lose heart. Charity and mortification will enable you to over
come all difficulties and lead you to roses without thorns.”
As soon as the Mother of God finished speaking, I awoke and found
myself in my room.
Don Bosco understood the purport of the dream and concluded
by saying that from then on he knew exactly the path he had to fol
low. Already known to him were the obstacles and snares with
which his adversaries would attempt to block his progress. M any
would be the thorns on his path, but he was sure, absolutely sure,
of G od’s will in the m atter and of the ultimate success of his great
undertaking.
The dream also warned him not to be discouraged by the defec
tion of some who seemed called to help him in his work. Those who
8 Lay members of the Salesian Society. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
first deserted him were priests and laymen who in the early days
of the festive oratory had volunteered to help him. Those who
came later were his own Salesians, and the wind symbolized the
forthcoming divine assistance and comfort. On a later occasion Don
Bosco revealed that this dream or vision was repeated in 1848 and
in 1856, each time under slightly different circumstances, which
we have integrated in our narration to avoid repetitions.
Although in 1847 D on Bosco kept this secret to himself, his
devotion to the Blessed Virgin became ever more ardent, as we
heard from Joseph Buzzetti.9 Ever more effective were his efforts
to urge his boys to keep all the feasts of the M adonna and the month
of May for their own spiritual advantage. It was obvious that he
had fully entrusted himself to Divine Providence, just as a child
throws itself into the arms of its mother. The unhesitating determi
nation he displayed in making decisions when beset by grave prob
lems or difficulties, showed clearly enough that he was carrying
out a program already laid out for him and that he was taking his
guidance from above. It looked as if the directive once given to
Moses: “See that you m ake them according to the pattern shown
you,” had now been repeated to him. (Ex. 25, 40) We might
finally add that from time to time various remarks would escape
his lips, leading his close associates to believe that there was more
than met the eye. On such occasions he seemed to be lovingly gaz
ing on the image of the Blessed Virgin resplendent on high and
inviting all mankind to have recourse to Her.
8 A Salesian coadjutor brother of the early years. [Editor]
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CHAPTER 4
Fishing for Boys
CO N FID EN T feeling that the Blessed Virgin would
always help him made Don Bosco even more indefatigably de
termined to carry on his work.
One of the more effective ways of attracting more boys to the
Oratory was to look for them in the city streets, squares, and boule
vards. He stopped every little vagabond or unemployed youngster
he met, and before long he was asking him, in a friendly way, if he
knew how to make the Sign of the Cross. If not, he would take him
aside, or sit with him on a bench along the boulevard and very
patiently teach him. After the youngster had learned that, and re
cited a Hail, M ary with him, Don Bosco would give him a little
gift and invite him to the Oratory. Young Michael Rua was present
at several of these touching episodes that took place in public,
while D on Bosco paid no attention to passersby.
Whenever he passed a workshop at lunch time or during the
siesta hour he no sooner spotted a group of young apprentices than
he would go up to them, greet them warmly, ask them about their
birthplace, their pastor, their parents, and how long they had been
apprentices in that particular trade. Once he had broken the ice,
he would inquire whether they still remembered what they had
learned at Sunday school, whether they had made their Easter duty,
and whether they still said their morning and night prayers. With
the same frankness with which they replied to his questions, he
would tell them where he lived at Valdocco and express his desire
to be their friend for the good of their souls. They would accept
his invitation to visit him, and on the following Sunday Don Bosco
would find them around himself, listening intently to his words.
If he chanced upon some older boy who for some months had
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
stopped coming to the Oratory, he never failed to ask him how long
it was since his last confession, whether he attended Mass on Sun
days and holy days and behaved himself. He would always end by
saying: “Come and see me. Y ou’ll always be welcome; if you can,
bring your friends along, too.”
Whenever he saw a group of young boys playing in a lot, he
would stop and strike up a conversation with them. When they
were all around him, he would ask whether they were having fun
and were behaving themselves, how they spent their time, where
they lived, what kind of work their parents did, what kind of games
they liked best. Then he would tell them about all the games and
pastimes they would find in his festive oratory, about the band, the
hikes and all the other wonders. He would add that if they came
to see him they would hear some very interesting stories and learn
some catechism. If proper, he would give them a few pennies be
fore leaving. The young boys would cry out: “Sure, we will come!”
Often, in one of the less frequented public squares, he might find
a group of teenagers playing cards or gambling. They would be
squatting around a handkerchief on which they had piled their
coins. Don Bosco would walk up to them,
“W ho’s the priest?” one of them would ask, in the slightly de
rogative tone one often hears from the uneducated classes.
“I would like to play,” D on Bosco would reply. “W ho’s winning?
W hat’s the ante? Here are my stakes.” A nd so saying, he would
fling a large coin down on the handkerchief.
The new player was welcomed cordially. After he had played
for a few minutes, Don Bosco would begin questioning them on the
basic truths of the Faith. Seeing they knew nothing, he would teach
them in very simple words, and end up by inviting them to the
Oratory and to confession. The game would then be resumed, and
leaving his money behind, Don Bosco would go off about his busi
ness. It always happened that several of these boys, attracted by
his casual manner, would indeed visit him at the Oratory and make
their confession.
Another time, while crossing the square in front of a church in
one of the suburbs, he came across a large group of boys chasing
one another. He was carrying a bag of doughnuts which had just
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Fishing for Boys
31
been given him. He stopped, called the urchins over to him, and
said:
“I’ve got a bag of cookies. If you catch me, you can have them!”
And he dashed off with the whole crowd racing after him. He ran
into the church, followed by them. Once they were in, he quieted
them down and made them sit in the pews near the door, saying:
“I ’ll have cookies for all of you in a m oment, but first let’s have a
little catechism.” Turning to the tallest one, he said: “You look as
if you were the brainiest of all. Tell me, what would happen to one
who died with a mortal sin on his conscience? How can one get rid
of sins committed after Baptism?” W ith their eyes on the bag of
cookies and hoping to earn more with their answers, the boys
would strive to do their very best. Don Bosco held their attention
for awhile with other questions and with amusing comments on
their wrong answers. Then he would let them out, give them the
cookies, tell them some pleasant story with a moral to it, and invite
them to come to the Oratory. After he left, they could not get over
having met a new kind of priest, one who amused them, gave them
presents and told them a lot of nice things. They rarely failed to
show up at the O ratory for catechism class!
The ease with which Don Bosco attracted boys to the Oratory
after only a casual meeting was really extraordinary. Father [Wil
liam] Garigliano, a fellow seminarian at Chieri, reminiscing fondly
about this old friendship told the following episode to Father Charles
Viglietti in 1889:
One day, while accompanying Don Bosco in Turin, we passed in front
of Holy Trinity Church in Via Dora Grossa, and there we encountered
a slovenly dressed and cocky looking young man.
Don Bosco stopped him in a friendly manner and asked, “What’s
your name?”
“My name? Why do you want to know? Who are you?” the boy
answered.
“Well,” Don Bosco said, “I’m a priest who likes young people. Each
Sunday I gather boys in a nice place near the Dora, not far from the
Rifugio. I have presents for them, and let them have fun. They like me.
My name is Don Bosco. But now that I ’ve told you who I am, will you
tell me about yourself?”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
“I’m just a homeless fellow looking for a job. My mother and father
are dead.”
“In that case I ’d like to help you.. . . What’s your name?”
“My name is so-and-so.”
“Fine! I hope to see you this Sunday with the other boys. Come and
enjoy yourself, and I’ll try to find a job for you. You’ll have a good time.”
The boy stared at Don Bosco for a few seconds, then said bruskly:
“No, you don’t mean that!”
Don Bosco then handed him a ten-soldi piece, saying: “Yes, I do.
Just come and see for yourself!”
Moved by this, the boy stared at the money and said: “I’ll come, Don
Bosco. If I don’t, you can call me a liar.”
He did come to the Oratory and, as a matter of fact, he attended it
regularly thereafter. I believe he is now one of your own priests, because
once, when I called on Don Bosco at the Oratory, I met him there
wearing a cassock.
M any a time Don Bosco resorted also to the ruse of asking a boy
he chanced to meet in the streets to come and share his modest
lunch. H e kept this up until the O ratory’s growth m ade it im
practical. Naturally his friendly approach bound youngsters to him
with an affection hard to describe and with results of untold spir
itual benefit. Let one incident suffice.
Don Bosco was returning home one day about noon, when he
saw a boy named B . . . who lived only a short distance away, stand
ing by the gate of the Oratory playground and vegetable garden.
His hands and face were grimy and his clothes greasy. Till then
D on Bosco had not been able to get to him because the boy always
refused to attend the O ratory’s church services, but they had ex
changed a few words now and then. Although Don Bosco knew
that the boy had a bad name and that serious misdoings were at
tributed to him, he walked up to him and said:
“Good morning, lad!”
“Good morning!” answered B . . , , hanging his head and letting
his hair fall over his face.
“I ’m glad to see you. I w ant you to do me a big favor t o d a y . . .
Please don’t say no!”
“I’ll be glad to, if I can.”
“Of course you can. Come and have lunch with me.”
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“Me, eat with you?”
“Right! I ’m alone today.”
“But you m ust be mistaken. You think I ’m somebody else. You
don’t know m e.”
“I certainly do know you. A ren’t you so-and-so’s son?”
“You can’t be wanting me to lunch. If you only knew my repu
tation!”
“Yes, I want you.”
“But why all this fuss for me?”
“Never mind. No more arguing. Come on.”
“But I can’t come while I feel ashamed of myself. I ’d rather go
to confession first!”
“If you really want to, you can go to confession this Saturday or
on Sunday morning, but today you’re having lunch with m e.”
“I ’ll come some other time. Besides, I should let my m other
know. She’s expecting me hom e.”
“I ’ll take care of that. I’ll ask M r. Pinardi to send word to her.”
“But look at my clothes! I’d like to wash up and change. I’m
ashamed to come like this!”
“Forget about that. I want you to come now, just as you are.
I’m only too glad to have an hour or so with you.”
“B u t . . . b u t ..
“N o buts! Come along, soup’s already on the table.”
“If you really don’t mind, then, I’ll come.”
When they went into the house and M amma M argaret saw the
guest, she asked Don Bosco in a whisper: “W hy did you bring this
grubby fellow here? Where did you pick him up?”
“D on’t talk like that,” D on Bosco replied. “I w ant you to know
he’s a friend, a good friend of mine. T reat him well.”
From that day B . . . began to mend his ways and become quite a
good young man.
But, though numerous indeed were the souls he caught in the
L ord’s net this way, they could not com pare with the rich haul, to
use his own words, which he got in Piazza Emanuele Filiberto.
This area, adjacent to Porta Palazzo, swarmed with hawkers, ped
dlers, bootblacks, chimney sweeps, stable boys, lads passing out
fliers, and messenger boys, all poor youngsters scraping together
a meager livelihood from these odd jobs. One can easily imagine
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
what kind of men such boys grew up to be under these circum
stances, with no one to supervise, teach or guide them, thrown on
their own resources and exposed to all kinds of bad example. Most
of them belonged to one or the other of several gangs in Borgo
Vanchiglia. Boys joined them for self-defense under the leadership
of older and more daring fellows. They were an insolent and re
vengeful lot, ready to fight on the slightest provocation. Since they
had no steady jobs, they were growing up lazy and addicted to
gambling, purse snatching, and petty thievery. Nearly all of them
landed in prison sooner or later, but as soon as they had served
their sentences, they would return to Porta Palazzo to continue
their evil ways, but with more caution and greater experience.
Every morning Don Bosco would go to the square. He had al
ready met a number of these boys when the Oratory had for a
short while moved from the Rifugio to the “Mills Church.” 1 He
would break the ice by asking one of the older boys some directions,
or he would stop to have his shoes shined. Then, whenever he
passed by, he would always say “hello.” Moreover he had already
m et a few of them in jail, since this was still one of his varied fields
of apostolate.
He would stop with this or that group, tell them humorous sto
ries, ask about their health or how good their business had been in
previous days. He would tell them also how pleased he was to see
them, mentioning sometimes that he came that way on purpose to
see them and say “hello.”
Little by little he got to know them all by name, and could talk
to them frankly, like a father, on how important it was for them to
save their souls. Whenever he met any of them alone, with a tact
all his own, defying description, he would ask them about their
spiritual condition and whether they went to confession. The boys
would answer truthfully, but they rarely could say that they had
been to confession, since, in most cases, they did not even know
what the sacrament of Penance was. “Come and see me,” Don
Bosco would tell them , “and I ’ll teach you how to make a good
confession. You will be very pleased.”
To win their affection, he would sometimes buy them a basket
or two of fruit. “Come here,” he would then cry out to those near-
1 See V ol II, pp. 236ff. [Editor]
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est him, “and call the others too. Here are apples for everybody.”
It is not difficult to imagine how happy this unexpected generosity
would make them.
Whenever he went along the block between the beginning of
P orta Palazzo and St. Dom inic’s Church, the m atch vendors would
surround him, deafening him with their shouts of: “W ax matches!
The best ever! Buy some from me! I haven’t sold anything yet! Buy
them from me, so I can get myself some lunch.” It took Don Bosco
about half an hour to get through the block while talking to one
boy or another or trying to quiet the shouting. Then he would say
to the whole crowd of them: “I want all of you to earn something
this time, but on one condition, that you all come to the Oratory
this Sunday!” They would promise to do so and then he would buy
a few boxes of matches from each. As he left he would tell his new
friends: “I ’m thinking of joining you. I ’ll hang a little box around
my neck and I too will sell matches at Porta Palazzo.” They would
all laugh, pleased by the two soldi he had paid them, and D on
Bosco would go back home with a good supply of match boxes,
which kind people would buy from him later.
Occasionally, these poor boys would ask for medals of the Blessed
Virgin, and in giving them out Don Bosco would say, “W ear this
around your neck. Remember that O ur Lady loves you very much.
Pray to H er faithfully so that She will help you.”
Words cannot express how much these boys loved Don Bosco,
nor describe the charming scenes that ensued. He could never pass
through Piazza Milano without having to stop constantly. As soon
as he would appear, the first boys to notice him would come run
ning up. Then little by little, others and others until, as word spread,
everybody was there to say “hello” and wish him a good day. Don
Bosco would say:
“Shall I tell you something funny?”
“Yes, yes, tell us,” they shouted. Meanwhile, the crowd would
attract the attention of some of the women selling fruit and vege
tables and they too would gather around Don Bosco. Soldiers, por
ters and other people would join in too.
“W hat’s going on?” the latecomers would ask.
“Fve no idea. I just stopped because I saw so many people here,”
someone would reply.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
“Look! There’s a priest there!” a third would volunteer, standing
on tiptoes.
“It’s D on Bosco!” someone who knew him would say.
“A nd who’s D on Bosco?” a peasant who had just come to the
market would ask.
“Who knows?” someone else would reply.
There would always be somebody, however, who could satisfy
the strangers’ curiosity, telling them all he knew about Don Bosco.
Meanwhile as the crowd grew, so did the whispering and confused
murmuring.
“Silence!” the boys yelled.
“Silence!” repeated the others, but their shouting only increased
the noise. Eventually, everybody was quiet.
D on Bosco would then walk up onto a stoop or stand on a chair
borrowed from one of the shops, or he would at least try to find
something to lean on lest he fall as they pressed around him closer
and closer in their eagerness to hear. Then he would begin to
preach. Occasionally there were several hundred people listening.
Even the shopkeepers stood in their doorways to listen. Policemen
and carabinieri also came running up afraid that the priest might
start a riot, but they too stayed to listen. It would have been difficult
to find sermons more adapted to the capacity of the people or more
fruitful than D on Bosco’s. H e would tell them some amusing story,
some historical episode with a moral teaching, some past or con
temporary event, and from it make a point. No one made a noise.
Even those at the edge of the throng who could hardly hear what
he was saying, uttered not a word, so as not to disturb the others.
W hen he was through, they all said to each other: “D on Bosco is
right. O ur soul is the most important thing we have.” A nd they
would break up, pondering what he had said. Sometimes he would
distribute medals, and then the crowd seemed to be endless.
O n these occasions, particularly, it was difficult for him to get
away because everybody wanted to follow him wherever he went.
So he had to think up some ruse to evade them. He would take off
his hat, for example, and pretending to drop it, bend down and
pass through their midst, bent almost double. O r he would hide his
hat under his cloak, bend down his head and ask some boy to lend
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37
him his cap. With it pulled down over his eyes, he would move
along, skirting the wall and hiding behind the barrier created by
his urchins. By the time the people noticed his disappearance, he
was already safely away. A t times he vanished under the arcades
or slipped inside some store unseen and left by the back door.
On such occasions the crowd would stand stock-still for a mo
ment. Then, realizing that he had vanished, they would ask each
other: “W here is he? W here did he go?” Some good woman would
exclaim: “The angels must have carried him off.”
The crowd would then break up into small groups, and those
who had not been near enough to hear would ask others what he
had said. All praised his words, because in those days religion was
very strong among the people.
It was amusing to hear their comments as they dispersed and
discussed the points he had made and his unusual presentation.
Some said he was a saint, others a madman. M any who knew him
well could judge matters correctly, but there were some who said
that he was insane. Don Bosco took it all with good grace and was
glad that some people who never or hardly ever went to church
would listen to a sermon such as would not easily be forgotten.
He used to say: “If a priest wants to do good, then he must com
bine charity with candid frankness.”
On the outskirts of the city, from time to time, the same scene
would be repeated again, but now the crowd, boys especially, would
accompany him all the way home after listening to one of his in
teresting stories. The boys never tired of being with him and listen
ing to him. Occasionally he would intone a sacred hymn or song
which the crowd knew well, and a chorus of voices would join in.
It looked like a re-enactment of the scene of O ur Divine Saviour
surrounded by throngs and walking through the towns and hamlets
of Galilee. The going was slow as Don Bosco would answer ques
tions or speak to them. Finally, as they reached the door of his
tiny dwelling, he would turn to the crowd that had followed him,
urge them all to remain faithful to the Church and to their Faith,
and he would invite the boys to catechism class on the following
Sunday. Then all would leave with loud shouts of “Long live D on
Bosco!”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
All of these incidents are based on information supplied by one
or more of his former pupils who were actually present. Similar
scenes occurred frequently until 1856.
There were those, though, who, wise in the ways of the world
but not in the ways by which God leads his faithful servants, crit
icized Don Bosco with little regard for his good intentions.
Even a friend of the Oratory and an old acquaintance of Don
Bosco, a M r. [Michael] Scanagatti, cared little in the beginning for
some of D on Bosco’s ways, o r certain customs a t the Oratory, o r the
crowding of so many boys. He mentioned the m atter to Father
Cafasso, who was also his confessor, and asked him to tell Don
Bosco to stop doing several things that were not quite to his liking.
But Father Cafasso only replied: “Leave him alone. Don Bosco has
extraordinary gifts. N o m atter what you think of his ways, he is
inspired from above. Let us help him all we can.”
The archbishop, too, realizing that the Church would soon lose
the support of the civil authorities, felt that everything should be
done to make good this loss by winning the support of the people.
He wanted his priests to create closer ties with the faithful and earn
their goodwill by helping them in all their needs, by giving them
spiritual advice, by influencing them with their authority and the
sanctity of their lives.
T o this end, therefore, he favored D on Bosco’s using every legit
imate means, no m atter how uncommon, as long as it was prompted
by a prudent charity. All the more so was this true, since whatever
Don Bosco did was a demonstration of the gift he had asked of
God and obtained on the day of his priestly ordination, namely,
efficacy of speech. I t could truly be said of him : “W isdom cries
aloud in the street, in the open squares she raises her voice; down
the crowded ways she calls out, at the city gates she utters her
words.” (Prov. 1, 20-21)
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Fishing for Boys (Continued)
j L I ON BOSCO was especially adept at putting boys back
on the right path and devising ways and means of saving vast num
bers of souls. Just how he did so would make a very amusing and
interesting story. Totally unconcerned with what others thought or
said, he was ready for any sacrifice, even to the point of demeaning
and humiliating himself. Short-sighted or malicious criticism did
not perturb him in the least, as long as he could prom ote G od’s
greater glory.
“If one is to do good,” he used to say, “he must have a little
courage, be ready for sacrifice, deal affably with all and never slight
anybody. By following this method I have always had significant
success, in fact, marvelous success. Anybody else, even today, could
achieve just as m uch by emulating the simplicity and gentleness
of St. Francis de Sales.” As he occasionally reminisced about the
early years of the Oratory we heard him exclaim emotionally: “Oh,
those days! How wonderful they were!”
While m aking his way through the city’s streets and squares and
its outskirts, Don Bosco noticed such places as inns, taverns and
hotels, where a priest would be unlikely to set foot. He would make
it a point to enter, either to accompany some stranger who had
asked him where he might get a good meal, or some out-of-town
friend who was looking for a respectable shelter for the night or
some student in search of an inexpensive place to board. Occasion
ally, when the small supply of wine which his brother Joseph had
sent him was all gone, he himself would go and buy a half barrel
that would serve to win over prospective friends, or to treat the
workmen whom he called for repairs to his house. Sometimes he
would go in just for a hot drink, or a glass of water. These, how-
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ever, were only pretexts. The mere appearance of a priest in such
a place provoked a good deal of amazement. The proprietor would
ask what he could do for him and surprised by the priest’s affable
m anner he would strike up a conversation. Soon the customers
would leave their tables to join them. A t first, Don Bosco would
amuse them with humorous stories, jokes, witty remarks, anecdotes
and the like; then he would bring the conversation round to the
subject of eternal salvation. He would touch on it frankly but spar
ingly, displaying a genuine interest in their spiritual welfare. With
a friendly smile he would ask: “How long is it since you’ve gone to
confession? D id you make your Easter duty this year?” Their an
swers were as forthright as his frank solicitude. Sometimes he had
to debate a point, meet objections or dispel prejudices, but he did
all with such grace that no one was ever offended; no tinge of bit
terness ever crept into these peaceful exchanges. He assured us that
he was never insulted in such places, nor was he ever the butt of
any crude joke, though the lowest kind of characters could be found
there. By the time he left, they had all become his friends and had
invariably made him give his word to come again. Many visited
him [at the Oratory] and went to confession as they had promised.
While talking with them, he would always look around for boys
and would ask the innkeeper or owner about his children, their
health and deportment, He showed a great deal of interest in their
growing up to be a comfort to their parents, and asked for the
pleasure of meeting them. Finally he would beg the parents to let
their children come to the Oratory services. These unusual goings-
on attracted the mothers too; curiosity got the better of them and
they came down from their living quarters. Impressed as much as
their husbands by the priest’s kind words and his obvious interest in
the temporal and spiritual well-being of their children, they would
gladly agree to his requests, especially that of sending the children
to confession. The latter, of course, once they met Don Bosco were
unable to keep away from him.
From among the many such incidents that occurred, we will
select only one. W ith his usual purpose in mind, Don Bosco had
visited an inn in Valdocco several times and had become a close
friend of the innkeeper’s son. A lthough the boy m eant to, he had
very little time to go to church on Sundays because of the heavy
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41
turnover of customers on whom he had to wait. While he was talk
ing to Don Bosco one day, his father came to sit with them and
joined in the conversation. Don Bosco took the opportunity to ask
him to allow his family to go to confession at the Oratory. It was
many years since the man had been to the sacraments himself, but
he readily agreed. “T hat’s not enough for me though,” D on Bosco
exclaimed. “I want Papa to come too.” For a moment the man
sat thoughtfully; then he said, “Very well, I ’ll come, but on one
condition.”
“L et’s hear it.”
“T hat you agree to have dinner with me.”
“G ladly.”
The man was delighted and outdid himself in honoring his guest.
On the appointed day Don Bosco arrived and had a truly sumptu
ous meal, although he was the only guest. The innkeeper kept re
peating that it was the happiest day of his whole life. Thanking him
before leaving D on Bosco rem arked: “You’ll keep your word, won’t
you?”
“Certainly!”
A few days later he sent the whole family to confession, but
did not accompany them. Meeting him on several occasions, Don
Bosco would ask, “When are you coming?” The man always found
some pretext o r excuse, but after several months he finally kept his
word and always remained on close terms with Don Bosco.
Don Bosco, in turn, to reward these innkeepers and hostelers for
their goodwill in accepting his advice, and for their courtesy, took
pains to send them business. Whenever he wrote to out-of-town
pastors or prominent townsfolk he would recommend their estab
lishments for moderate prices and good service. Consequently, these
people always had quite a few overnight guests and also others
staying for longer periods, all sent by Don Bosco.
He also exercised his priestly ministry in the cafes of Turin. He
would order a cup of coffee, but his eyes sought the young waiters.
He would quietly strike up a conversation with one or the other as
they set the tray before him. Soon they were pouring out their hearts
to him, though no one at the nearby tables could guess what they
were talking about. Don Bosco’s words were few, so as not to at
tract undue attention, but they were effective. The following Sun
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
day these boys would be at the Oratory at dawn. When, later on,
he had boys boarding with him, they left the inn altogether and
came to live with him.
Sometimes Don Bosco would call the owner over and ask,
“W ould you do me a favor?”
“Certainly, with pleasure.”
“Would you let this boy come to see me sometimes?”
“W here?”
“A t the O ratory in Valdocco. There he can learn his catechism
and grow up to be good!”
“T hat’s just w hat he needs! He’s a little rascal, and a lazy know-
it-all! Everything’s wrong with him!”
“Oh, come, that’s hardly possible!”
He would then turn to the boy, who was biting his lips and fidget
ing, and ask: “Isn’t that so?” Then he would address the innkeeper
again: “A t any rate, we’re agreed, aren’t we? If you’ll do me this
favor, I ’ll be m uch obliged.”
“Oh, if that’s all you want, I have no objection.” So the boy
would come to the Oratory.
Occasionally, especially around Easter, Don Bosco would invite
the owner and his children to come to confession. He would ask:
“Well, how about your Easter duty?”
“I am a good Catholic, of course, and I know w hat I ’m supposed
to do,” the cafe owner would reply, “but you see, we are so b u s y . . .
we don’t always have t i m e . . . you know w hat I m ean.”
“How about your children? Have they already made their Easter
duty?”
“They had better o r they’ll hear from me.”
“T hen you’ll send them along?”
“Certainly. W hen do you want them to come?”
“A ny morning. O n second thought, just to m ake sure I ’m there,
tell them to come Saturday evening.”
“I ’ll see to it.”
Sometimes Don Bosco would have to renew his invitation, but
in the end they always consented and came to confession with their
children.
There was another class of boys for whom Don Bosco was also
solicitous: apprentice barbers. Whenever he needed a shave, Don
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Fishing for Boys (Continued)
43
Bosco would walk into a barbershop at an hour when there would
likely be many customers. The barber would welcome him with the
characteristic courtesy of the Turinese, and invite him to take a
seat. Glancing around him, Don Bosco would catch sight of the
apprentice stropping the razors. “I ’m in a hurry,” he would say,
“and can’t wait. If you don’t mind, while you take care of these
gentlemen, that young lad over there who is just stropping razors
will suit me fine.”
“F o r heaven’s sake!” the barber would object, “don’t let that
lad skin you alive! He only began to handle a razor a few weeks
ago. Y ou’ll have a rough time. H e’s careless too and doesn’t seem
to mind whether he learns or not.”
“He looks bright enough to m e,” Don Bosco would say. “My
beard isn’t very tough, anyway. I’d like you to let him try his hand.
You’ll see that he will do all right.”
“As you wish,” the barber would reply, “but I ’ve warned you.
Forewarned is forearm ed.”
“Thank you,” Don Bosco would say. Then, turning to the boy
who was rather shamefaced at the barber’s rem arks, “Come here,”
he would say. “Show m e w hat you can do. I’m sure your boss will
have a different opinion of you.” Encouraged, the boy would begin
hesitantly, but then, becoming more sure of himself and taking hold
of the razor, he would start shaving the poor priest. Don Bosco
certainly did not have an enjoyable time. The dull razor often tore
the hairs out. Don Bosco, who suffered even when shaved by an
expert barber, endured a veritable torture, but he remained calm
and did not wince. The boy, on the other hand, felt quite proud
of himself and warmed up to the priest who had shown so much
confidence in him. There were gibes from the barber at the expense
of the apprentice and in sympathy with the customer, but Don Bosco
maintained that the boy was doing his job very well. W hen the pain
ful shave was over, there were nicks on D on Bosco’s face, but his
words of praise for the boy, who until now had only heard repri
mands, were as so many ties binding the boy to the good priest.
Don Bosco would then leave the shop and promise to come back on
condition that only that boy shave him again.
Now and then he would go to another shop and repeat his per
formance. When he returned for another shave, he would intro
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
duce some spiritual topic and finally ask the boy: “How long is it
since you went to confession?” The boy would answer truthfully,
for he now considered the priest his friend, and very often he would
open his whole heart to him. A few words were enough for Don
Bosco to grasp his situation. He would then invite him to come
to the Oratory the following Sunday to learn catechism and go to
confession. Sometimes the boy would say that he would like to go
but that his employer would not let him. So D on Bosco would come
to an understanding with the barber, who would willingly give his
consent lest he lose a customer. Occasionally, when there were no
other clients in the shop, D on Bosco would ask questions of the
boy in the barber’s presence to win both of them over to God. He
would inquire of the boy whether he had made his Easter duty,
whether he attended Mass on Sundays, and so on. The barber usu
ally joined in the conversation with a great display of virtue, pro
testing that he wanted the boy to perform his religious duties and
that he had told him time and time again, etc. W ith his captivating
m anner, D on Bosco always touched the boy’s heart and got him to
promise to come to the Oratory. On leaving, Don Bosco, with a
word or glance at the barber would sometimes succeed in getting
him also to the Oratory for his confession.
Acting in like manner in every shop or place where he could
find boys, Don Bosco was able every day to bring back new souls
to God.
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CHAPTER 6
Preaching the Word of God
A J ON BOSCO’S most cherished desire, the sole goal of
his life, was to destroy sin and to m ake God known, served, adored,
and loved more and more by everybody and in every place. A priest
of God, he grasped fully the im port of his Divine M aster’s words:
“The Spirit of the L ord is upon me because he has anointed m e; to
bring good news to the poor he has sent me, to proclaim to the
captives release.” (Luke 4, 18-19) Along with the Scriptures he
avidly read the works of the most eloquent preachers. His model,
however, was O ur Lord, who in His incarnate wisdom spoke with
a simplicity admirably suited to the level of the common people.
Since 1844 Don Bosco had written more than a hundred new
sermons. He had drawn up meditations and instructions for an
eighteen-day parish mission, several sets of spiritual retreats for
religious, seminarians, nuns and boys, novenas and triduums for the
Forty Hours’ devotion, plus as many sermons in honor of the Saints
and for the principal holy days.
A t the beginning of his priestly ministry he never mounted the
pulpit, especially in the more important towns or cities, without
having first written out his sermon. He never tired of saying: “The
most effective sermon is the one that is best prepared.” Both Bishop
[Emilian] M anacorda of Fossano and Father Alvin Carmagnola
testified to this.
Eager though he was to preach the word of God, as his tasks
increased and his time diminished, he had to content himself with
just tracing outlines of new sermons on small pieces of paper. We
are fortunate to have quite a number of them.
Later, he did not have time even for that. Sometimes he would
preach after only a m om ent’s thought on his sermon topic; a t other
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
times, after saying a Hail, Mary, he would m ount the pulpit and
improvise very effectively. He spoke slowly, almost without ges
tures, but his clear voice reached the heart of his hearers and moved
them with his simple presentation. In some churches the congrega
tion was made up mostly of people who, far from being practicing
Catholics, were just plainly curious about the orator or wanted to
hear for themselves some priest with a reputation for ideas opposed
to their own. Even in these cases we ourselves heard their favorable
comments both in church and out: “He spoke well! H e truly did!”
Even in his improvised sermons there was order. He would begin
with a Scripture text and then accurately define his topic or clearly
state the aim of the festivity or the truth of Faith being celebrated.
He would then develop his theme by very briefly bringing in some
theological proofs, illustrating them by a historical event, or meta
phor or a parable. This formed the main part of his sermon. He
would conclude with some practical applications. W e must add that
he was always quite quick to change his sermon topic, even on
entering the pulpit, if circumstances or the type of congregation
seemed to warrant it. However, to achieve results with this method,
any preacher would need, besides knowledge, a m oral ascendancy
over his hearers. Whenever Don Bosco preached, (and he would
not pass up an occasion) he was always eagerly awaited and lis
tened to as though he were a saint, by any kind of audience.
He preached so very frequently not only in Piedmont but in all
parts of central Italy, that it would be difficult to list all the places.
In Piedm ont especially there is hardly a town or a village that
did not hear him. When he felt that he could rely on his co-workers
at the Oratory, he used to leave town, but was ever ready to return
to the Oratory if his presence was needed. Wherever he went, inci
dents would take place, one more delightful than the other, that
would tax the belief of later generations were it not for the testi
mony of reliable witnesses, as we shall mention in the course of our
narrative. The m emory of these incidents is still fresh at Alba,
Biella, Ivrea, Novara, Vercelli, Asti, Alessandria, Cuneo, Mondovl,
Nizza M onferrato, Rivoli, Racconigi, Carmagnola, Bra, Foglizzo,
Pettinengo and Fenestrelle.
Like Our Lord, Don Bosco would pray fervently before preach
ing. Rural congregations were his favorites. On beginning his jour
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ney he would always make the Sign of the Cross, invoke the help
of God, and pray to the Blessed Virgin. Whereas at the Oratory he
went to confession once a week, on his travels he approached the
sacrament of Penance even more frequently. He was not scrupu
lous, but he would not tolerate the smallest imperfection in himself,
ever striving to please God even in the most insignificant things.
This accounts for the abundant fruits he always reaped.
We also have to recognize a rare quality of his, an habitual and
generous spirit of self-sacrifice. Railroads, still in their infancy at
that time, were few and far between, and travel was mostly by stage
coach. The jolting action of the vehicle upset his stomach violently,
yet nearly every week he had to subject himself to this torment.
As was his wont when traveling, he would like to have gone on
scribbling or correcting his manuscripts, but his sickness often made
this impossible. He would then sit up with the coachman, but every
lurch of the coach provoked him to nausea. The coachman would
feel sorry for him. “That poor priest,” he often would exclaim, “if
I could only do something for him!” A t the next stop he would
thoughtfully run to get him a drink, but the results were all the
more disastrous. M any times he had to walk long distances over
rough road, but this he could not do very often.
When Don Bosco reached his destination, he would be cordially
received by the pastor. To him and to all who lived in the rectory
he would be a model priest. Nothing escaped their attention and
m ore than one of them told us later: “He was so careful of his
words and actions that anybody who would have tried to surpass
him would have been more than hum an.”
He never complained of his sleeping quarters, no m atter how
uncomfortable, or about the meals. He acted as if he did not feel
the cold, when the rectory and the church were poorly heated. In
listening to people for hours, hearing their confessions or conduct
ing religious services he showed a genuine spirit of mortification.
His humility and patience in putting up with rebuffs, inattention,
and poor manners never failed. He was quite unconcerned about
himself, never asked for more than was given, humbly agreed to
preach wherever and whenever he was requested, and graciously
yielded even to younger priests o r those of lesser rank. Completely
calm and undeterred, confident in God, he would go forward, re
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
gardless of the obstacles the devil tried to place in the way of his
ministry.
He inspired great confidence in his hearers. He was zealous but
never bitter or violent in his expressions, nor did he pamper his
audience. He did not water down truth. When preaching spiritual
retreats or missions, he wasted no time on trifles. His usual topics
were the im portance of saving one’s soul, the end of m an; the
shortness of life and uncertainty of death; the hateful nature of
sin and its tragic consequences; final impenitence; the forgiving of
wrongs suffered; the obligation of restitution; false shame in con
fession; intemperance; blasphemy; turning poverty and sufferings to
good account; keeping Sundays and holy days; the necessity and
manner of praying, frequenting the sacraments, and attending the
sacrifice of the Mass; the imitation of O ur Lord; devotion to the
Blessed Virgin; and the happiness that will crown our perseverance.
These are the topics of many sermons written in his own hand.
Some of his early friends and fellow seminarians gave them to us
in 1900 to be preserved.
Since he always preached early in the morning and after sun
down so as to accommodate farmers and other workers, Don Bosco,
after hearing confessions would walk about the village.
He would pay his respects to the civic authorities, visit and con
sole the sick, act as a peacemaker in families where he knew there
was trouble, and in his affable way reconcile those who were at
odds over money matters. He always showed great respect for the
aged, and he was friendly toward farmhands and the poor. He
never neglected an opportunity to invite people to his sermon. He
would even go into stores and workshops to ask the owners and
apprentices to church. They never turned him down. Enormous
crowds would come to hear him; even youngsters, who naturally
tire of serious talk, were eager to listen to him. Whenever asked, he
would always teach them catechism gladly. They would become
fast friends with him and gather around him whenever possible,
hardly able to part from him; more than one boy was in tears when
Don Bosco finally had to leave,
No less touching and deep was the gratitude shown by the adults.
They realized that he had restored G od’s peace and grace to their
hearts, a well-founded hope of paradise, joy to their families, love
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for the village poor and others in need. During these priestly mis
sions he also took occasion to spread throughout Piedmont the de
vout custom of saying the Glory Be three times after the Angelus.
We have mentioned that Don Bosco did not like to get involved
in polemics from the pulpit. Nevertheless, he knew how to uphold
the truths of Faith whenever circumstances demanded it or his ec
clesiastical superior asked him to. Several newcomers had settled
at Quassolo near Ivrea and their rather irreligious ways had earned
them the local people’s nicknam e of “Protestants.” They ignored
church laws and were a thorn in the side of the pastor, Father James
Giacoletti, because of the harm they might do the local population
in spreading errors against the Faith. Members of various sects had
already settled in several villages, and so Bishop Louis Moreno
wrote to Don Bosco and asked him to come to Quassolo for a mis
sion. Don Bosco agreed. On hearing of his coming, those people
made themselves scarce. In his evening sermons, Don Bosco began
to explain the catechism, dwelling especially on those topics about
which doubt and error had been spread. Humble and prudent in his
approach, he refrained from invectives or personal attacks, limiting
himself to a convincing presentation of the truth, so that no one
would be able to deceive the people. His opponents, surprised at his
affable manner, came back to the village but did not dare to say or
do anything against the priest who had so thoroughly proven them
wrong, to the great joy of the whole village. He spoke with such
obvious sincerity and conviction that his deep faith found its way
into the hearts of his hearers.
His tirelessness is shown by this episode. Once, while giving a
spiritual retreat in O ur Savior’s C hurch at Ivrea and preaching four
sermons a day, he was asked to give two talks to the seminarians.
He obliged. Then, since the priest who was conducting a spiritual
retreat in the local boarding school became ill, Don Bosco was
called upon to substitute for him. He did so and there too preached
twice a day, thus averaging eight sermons every day. The rest of
the day and a good part of the night he spent hearing confessions,
since everybody wanted to go to him.
When he got back home, quite exhausted, his mother gently re
proved him for attempting to do too much, but he had a ready
reply: “I’ll have plenty of time to rest in heaven.”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
He kept up his preaching until 1860, when the increased num
ber of boys at the Oratory made his presence there necessary and
obliged him gradually to cut down all outside activities. By 1865
he left the Oratory only now and then for some special triduum,
and for occasional sermons and lectures.
The reader will undoubtedly want to know some details about
D on Bosco’s efficacy of speech during this period. We shall oblige.
Some time between 1850 and 1855, Don Bosco went to Stram-
bino for the feast of the Assumption. As soon as word got about
that he would preach, an unusually large crowd came to hear him.
When it was time for his sermon, the church was not only packed,
but overflowing into the streets. There was no alternative but hastily
to improvise a stand in the village square. The sun beat mercilessly
upon the uncovered heads of his hearers, yet all were listening to
him so intently that they scarcely budged and did not even wipe
away the perspiration that trickled down their faces during the
one-hour sermon.
Many who had not arrived in time to hear him, asked him to
preach the following day on St. Rocco, whose rustic shrine stood
in the midst of fields and meadows some distance from the village.
The pastor, Father Gaudenzio Comola, formally invited him, and
Don Bosco agreed. It was a weekday, but several thousand people
showed up. The pulpit had been set up outside the chapel entrance.
D on Bosco had barely started his sermon when the sky, which for
weeks had been clear and intensely bright, began to darken. Soon
thunder and lightning rent the air as at doomsday, releasing a tor
rential downpour. The peasants waited for Don Bosco to take shel
ter, but since he did not move, neither did they. The thunder
storm was short-lived and when it was over, Don Bosco went on
with his sermon as though nothing had happened. Nor were the
people perturbed in the least; rather, they were overjoyed and grate
ful to God for the abundant and unexpected rain in answer to their
many prayers and penitential processions. It seemed miraculous.
Another time, Don Bosco was invited to give a sermon in honor
of St. Anne, at Villafalletto in the diocese of Fossano. As word got
around that Don Bosco was coming, such a vast crowd gathered
that the people outside the church were ten times as many as those
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packed inside. The village authorities, eager to satisfy the people,
suggested having the sermon in the square.
“No, not in the square,” some objected. “It’s too hot and every
one will be scorched. L et’s go into the meadow.”
No sooner said than done. They set up an impromptu pulpit in
a patch shaded by tall trees, and there the confraternities in their
various uniforms gathered, along with thousands of the faithful.
Don Bosco began his sermon, but his voice was lost amid the
rustling of leaves and the whispering of the crowd. Not even half
the listeners could hear what he was saying, no m atter how loud he
preached. A t last someone shouted: “We can’t hear a thing. L et’s
go back to the square.” Those on the outer fringes picked up his
suggestion. “Yes, to the square!” they shouted, ignoring the pro
tests of those closer to the pulpit. The scene that followed is hard
to describe: shouts and counter-shouts, people moving about, some
staying put and waiting for the priest to make a move, others at
tempting to persuade him to step down and almost pressing him to
do so. After Don Bosco took down the makeshift pulpit, the mem
bers of a confraternity known as the Battuti lifted it and paraded with
it to the square. The multitude crowded around, and notwithstand
ing the m any shouts of “M ake way, m ake way!” the preacher could
hardly advance a step. A t last, by the grace of God, Don Bosco
reached the pulpit. But another problem arose. As the pulpit was
being moved, its steps had fallen off and Don Bosco could not pos
sibly get into it without help. The bystanders gave him a hand and
hoisted him up. The murmuring, however, had now become so loud
that not even those very close could hear w hat he was saying. So
he shouted: “Be quiet all of you, if you want me to preach.” T hat
settled them down. In a m atter of seconds, not a sound was to be
heard. I t was July 26 [in the early fifties]. Everyone was bare
headed; the sun was so scorching that it was a wonder they could
stand it. Yet, while the sermon was by no means a short one, no
body showed any fatigue or impatience. When the services were
over, there was no end of praise for the wonderful things Don Bosco
had said in his sermon. The pastor, Father John Mandillo, a theo
logian and canonist, always fondly reminisced over this visit of
Don Bosco.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Another proof of the spell that Don Bosco cast over crowds was
his sermon in honor of SS. Candidus and Severus at Lagnasco, in
the diocese of Saluzzo, near Savigliano. He arrived late and had
had no lunch. Vespers were over and, with the congregation wait
ing for the sermon, the pastor had already donned his surplice to
substitute for Don Bosco, when in he came. Though faint from
hunger, he immediately entered the pulpit and spoke for an hour on
St. Candidus. Then realizing his time was up, he told his listeners
that he would om it the second p art about St. Severus not to weary
them. With one voice the whole congregation cried out for him to
go on. Don Bosco paused for a moment, undecided. From the sanc
tuary, the pastor, F ather Joseph Eaudi, solemnly announced, “The
voice of the people is the voice of God.” So Don Bosco went on for
another good hour to the amazement and enjoyment of all.
It was an enjoyment that always produced spiritual fruit. No
m atter who was in his audience, bishops, scholarly priests or aris
tocrats, and regardless of the topic, a dominant thought always ran
through his sermon: the need to save one’s soul. In fact, more than
once, on very solemn occasions, Don Bosco chose to disregard the
general expectation, and, after a brief reference to the saint whose
feast day was being celebrated, he went on preaching about one
or another of the Last Things or about one of the Commandments.
He once was invited to preach in a renowned convent on the
feast day of their patron saint, a martyr. Knowing that he was well
versed in church history, the nuns hoped that he would portray
their saint from some new angle or dwell upon events in her life
still unknown to them, ending up with ascetic and mystic remarks
that would reveal his great learning.
But nothing of the sort happened. Although the church was
jammed with prominent people, Don Bosco began by saying that
for many years, indeed for more than a century, orators had this
day always extolled the life and sung the praises of this martyr.
He therefore wondered what purpose it would serve to keep repeat
ing what had been said so many times before. Then, rhetorically
posing a question to the holy m artyr as to whether or not it would
be fitting, at least for variety’s sake, to change the sermon topic
at least this once, he announced without further ado that his topic
would be: “Striving for perfection and saving one’s soul by m aking
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good confessions.” We shall not attempt to describe the congrega
tion’s surprise!
In choosing such a topic had Don Bosco been prompted by
humility or had he perhaps been inspired from above? We do not
know. This, however, we do know: his sermons always aimed at
winning souls to God!
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CHAPTER 7
Restoring God's Grace
OM E and follow me, I will make you fishers of men,”
said O ur Lord to His Apostles. (M att. 4, 19) Don Bosco, fully ap
preciating the dignity and excellence of this call, would habitually
express his ardent wish to secure, so far as he was able, eternal
happiness not only for himself but for all others. He had made his
own a saying of St. John Baptist de Rossi, known in Rome as the
hunter of souls: “To my knowledge, the shortest route to heaven
is through the confessional. A priest can draw untold spiritual bene
fits simply by hearing confessions.” Therefore, D on Bosco’s aim in
preaching was to get people to go to confession. He also prayed
and urged others to pray for poor sinners, and he had all his boys
say a Hail, Holy Queen every day for their conversion.
To him the confessional was a place of [spiritual] rest and de
light, not a burden. He never discontinued this sacred ministry,
usually devoting two or three hours a day to it. O n special occa
sions he would spend entire days in the confessional and, a few
times, even whole nights. He did not desist when he was ill. This
tireless ministry was carried out first of all in the various churches
of Turin. O n his missions in various villages and towns of Pied
mont he usually attracted large crowds by his learning, affability,
prudent insight and the supernatural gifts that everyone was cer
tain he possessed. On these trips he would listen to endless crowds
of penitents from early morning until late at night. This he did for
years, from 1844 until 1865. To all those who knew him he was
the symbol of confession. People anxious to reconcile themselves
with God, especially those on the verge of despair and therefore
in greater need of his priestly charity, would seek him out, even if
he were not preaching in their area. M any of them came to Val-
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docco. “How often,” Father Francis Dalmazzo would tell us, “I was
told or saw with my own eyes how harried individuals would come
to the Oratory in the dead of night to confess their sins to Don
Bosco, of whose holiness they had heard. Often enough, they had
little hope of ever being forgiven, but when they left the room of
the saintly man, their faces radiated the joy of their hearts. Don
Bosco would invite them to come back often, assuring them that
God, in His infinite mercy, had washed away their sins.
These visits brought Don Bosco boundless joy, all the more so
because he was always interested in the eternal salvation of anyone
whom he met, even total strangers. Talking of spiritual things came
naturally to him and he was quite skillful in steering conversation to
such subjects on any occasion, thus encouraging the good to per
severe and bringing sinners to conversion. The latter he not only
awaited and warmly welcomed, but often sought out. W ith a word
of advice or an offhand suggestion, which was remarkably ef
fective, he urged them to put their conscience in order. In such m at
ters he was amazingly frank: “Have you performed your Easter
duty?” he would ask. “How are things with your soul? How long is
it since you went to confession?” Questions of this sort, whether
straight from the shoulder or in a roundabout way, as circumstances
suggested, were constantly on his lips. We ourselves heard him
speak thus not only to uneducated people, but also to business
men, writers, aristocrats, and even to princes, dukes, senators of
the realm, deputies in parliament, army generals, cabinet minis
ters and other powerful men notoriously opposed to the Church
in their speeches, writings or activities. To our great astonishment,
nobody ever seemed offended by his apostolic freedom of expres
sion, which, however, was always blended with genuine warmth
and a sincere show of esteem, respect and genuine affection, en
livened occasionally by a timely dash of humor. Years later, Don
Bosco used to tell his Salesians: “A priest is always a priest, and
such he must always appear in speaking. To be a priest means to
be duty bound constantly to further God’s interests, the salvation
of spuls. A priest should never let anyone come to him without
hearing a word of concern for his eternal salvation.”
In this Don Bosco was most adept and successful. In talking to
people he unobtrusively managed to assess their spiritual condition
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
regardless of their social standing, rank or education. They all had
one thing in common: little time or inclination to frequent the sac
raments. Amiably he would lead them quite imperceptibly to dis
close their inmost misery and thus make it easier for him to guide
them back to the right path. On meeting porters or other unskilled
workmen who had the bad habit of blaspheming or using foul and
vile language, he knew how to talk to them, and little by little,
ever so gently, he would lead them to admit their fault. Very often
also they went to him to confession. We shall cite some examples.
About the year 1847, as a gentleman from Cambiano informs
us, Don Bosco, on returning from services at the Crocetta Church,
was taking a shortcut across the rubbish heaps, ditches and barren
ground outside Porta Nuova, a deserted stretch of land which was
later the site of new apartment buildings. Four grim-faced youths,
twenty-two to twenty-six years old, approached him, and with mock
courtesy stopped him saying: “Please listen to us, Father. This fel
low says I’m wrong, and I say I ’m right. W ould you be so kind as to
decide which of us is right?” Don Bosco glanced about and saw
there was no one in sight, although it was two hours after sunrise.
Fearing an assault, he recommended himself to God. The youths
went on with their rambling tale, never mentioning what he was
expected to decide, and over and over again insisted, “Tell us who
is right and who is wrong.”
Don Bosco realized that they wanted to have fun at his expense
and thought to himself: “I ’d better play it sm art.” So he said: “Lis
ten, boys, this isn’t something I can decide just like that. How about
letting me think it over while we have a cup of coffee at the Cafe
San Carlo?”
“Will you treat us?” one of them asked.
“Certainly! T h at’s why I ’m inviting you.”
“Good! L et’s go!” So they walked toward the cafe like old friends.
W hen they passed by St. Charles Church, D on Bosco stopped. “Lis
ten, fellows,” he said, “I promised you a cup of coffee, and I ’ll keep
my word. But since I am a priest, I want to treat you like a priest
should. So let’s just drop in here for one Hail, M ary.”
“W hat? A re you looking for a way out?”
“No, I’m not. I ’ll keep my word, but first I w ant us to say just
one Hail, M ary.”
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“Then you’ll pull out your ro sa ry . . . ”
“I said just one Hail, M ary.”
“D on’t forget it. L et’s go in.”
So they entered, knelt, and said the prayer, after which Don
Bosco said: “Now we’ll have our coffee.” A nd they did. A fter
wards, when they were outside again, he said to them : “Since I ’ve
had the pleasure of getting to know you, why don’t you boys come
with me to my house. We can have something else there.”
They accepted, and he took them to Valdocco. Now on familiar
terms with them, he began to say: “Tell me something, as between
friends. How long is it since you boys have been to confession? The
way you are living what would become of you if you were to die
suddenly?”
They looked at each other, then at Don Bosco, who went on in
the same vein. One of them finally muttered: “If we could find a
priest like you, we wouldn’t m ind going to confession.”
“Well, here I am .”
“But we’re not ready just now.”
“I ’ll help you.” So saying, he took one of them by the arm and
led him over to a kneeler. “Here, lad,” he said, “you have chattered
enough with your friends.” And to the other three: “Start preparing,
because you’ll be next!”
To make a long story short, three of them made their confes
sions, truly sorry for their sins. The fourth refused, saying that he
did not feel like it. As they left, all four promised to visit him
again. A Hail, M ary said by Don Bosco always produced amazing
results.
On another occasion, as he was walking at night along the ar
cades of Via Po toward Piazza Castello, a stranger approached him
and bluntly asked for money. With his usual friendliness Don Bosco
engaged him in conversation and led him to make a clean breast
of all his past life. He then pointed out to him what he could ex
pect should he continue in his evil ways. Finally, he sat on the
parapet of the moat around Palazzo M adama, a lonely, dark spot
in those days because of poor lighting, and heard this stranger’s
confession as the latter knelt at his side. Canon Borsarelli, uncle
of Canon Anthony Nasi, happened to be crossing the huge square
and witnessed this unusual scene. On account of the darkness, he
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
did not at first recognize D on Bosco, and so he asked some people
who were also watching from a distance. “T hat’s D on Bosco,” they
told him. The canon waited for him to finish and when the m an had
left, came up to Don Bosco and accompanied him to the Oratory.
For the rest of his life he was a good friend and benefactor to Don
Bosco.
Once it also happened that, while Don Bosco was strolling across
the parade grounds, he was met by several ruffians, all adults, who,
taking advantage of their being alone, began to insult him openly.
Don Bosco, unperturbed, struck up a conversation in a light vein.
Taken aback and ashamed of themselves, all but two walked away.
One of them who had started the whole trouble, angry at Don
Bosco, kept up the senseless abuse. He soon tired, however, amazed
at D on Bosco’s unalterable calm and he too walked away. T he last
fellow continued to curse at priests and religious, heaping insult
upon insult.
“Come, now,” D on Bosco said to him, “when you insult priests,
you are also insulting me, a friend of yours. T hat’s because you
don’t know me. If you did, you wouldn’t say such things.”
Startled, the man stared at Don Bosco from head to foot, as
though trying to recall whether he had ever met him before. Don
Bosco went on: “I ’m one of your best friends. The proof is that
though you’re insulting me, I don’t take offense and am ready and
willing to help you if there is anything I can do for you. Further
more, I wish you the best of luck not only on this earth but in the
next life too.”
Such an unexpected retort made the poor fellow stop. Finally,
D on Bosco told him frankly: “Believe me, my dear m an, nobody
can be truly happy in this world unless he is at peace w ith God. If
you’re so wrought up and angry, it’s because you don’t give much
thought to the salvation of your soul. If you should die at this very
m oment, you’d be badly off.”
The man first became pensive and then was moved. Little by lit
tle, Don Bosco managed to persuade him to go to confession. It was
a long time since his last. Fearing, however, that his repentance
might be but momentary and that as soon as he was out of sight
he might change his mind, Don Bosco urged him to make his con
fession at once.
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‘T m ready,” the m an said, “but where?”
“R ight here.”
“C an we?”
“Of course we can!”
They had been walking while conversing and, although they
were still on the parade ground, they had reached a somewhat se
cluded spot where a few trees shielded them from view. Don Bosco
heard the poor m an’s confession, and the penitent was so overjoyed
that he could not part from the priest who had given him such
peace of mind.
There were other incidents of this kind, that would be superfluous
here, like the case of a good m an who told us that he had made
his confession to Don Bosco near the towers by Piazza Emanuele
Filiberto.
During those early years of the Oratory, as we have already
mentioned,1 there was a sizable shed along the Via della Giar-
diniera. It belonged to the Filippi brothers, but had been rented
out to a contractor named Visca, who used it as a carbarn for the
municipally-owned coaches. Here, besides the coachmen, any num
ber of derelicts, drunkards, and assorted riffraff used to find shelter
for the night. Often in mild weather they held impromptu and
boisterous dances in the open air. They were certainly not very de
sirable types to have as neighbors.
One day, M amma M argaret, standing on the balcony, had fin
ished cleaning a new cassock of Don Bosco’s and, after hanging it
over the wooden rail, had gone indoors for a moment. The balcony
was not very high off the ground. When M argaret came out again,
the cassock was gone. She went to look for Don Bosco, lamenting
the m ean trick played on her. “I am certain it must be one of those
people who loiter about in that shed,” she said.
“Well, what if it is?”
“We should try to get it back.”
“W hy risk being laughed at just for that?”
“Would you let them take away your new cassock, the only one
you’ve got?”
“W hat can we do?”
“You’re always the same! Nothing matters to you!”
* See Vol. II, p. 418. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
“Why not forget it? D on’t worry over such trifles. Whoever stole
it must have needed it more than I. As far as I ’m concerned, if the
m an who took it came to confession to me, I ’d make sure he sin
cerely resolved never to steal again, then I ’d give him the cassock,
and a big absolution to go with it!”
As things turned out, Don Bosco actually made some friends
beneath that shed. For several years, during the Paschal season he
used to approach that rabble and affably invite them to confession.
“Come, my friends,” he would tell them, “come whenever you like,
at any hour th at’s convenient for you, morning, evening or night,
and I ’ll always be glad to listen to you. D on’t feel uneasy with me.
We’re friends, and as friends we can discuss anything in complete
confidence. Look, I’ll even put aside some bottles of good wine for
you, and after you’ve straightened out your conscience, we’ll drink
to the occasion.”
Many of these unfortunate people came to him, truly sorry for
their sins, and they always received a warm welcome. When con
fessions were over, M amma M argaret would exhaust her whole
supply of wine, for it was not easy to quench their thirst. Don
Bosco, however, was happy because, with a few stirring words, he
had been able to kindle a little love for God even in those most
unlikely hearts. This was a special gift that the Lord had bestowed
on him.
W herever he went, situations arose giving him an opportunity
to hear confessions in coaches, private houses, hotels, the open
fields and the streets. People could not resist his gentle exhortations.
Such incidents are numerous enough to fill a large volume. Here we
shall lim it ourselves only to D on Bosco’s dealings with coachmen.
He always had a great regard for this class of people, since he so
often traveled by public conveyance. On reaching his destination,
he would invariably give the driver a generous tip, whispering,
“This is for you.” To people who showed surprise at his generosity,
he would reply: “I don’t want to miss the chance o f helping these
poor people and saying a kind word to them because they need it.”
Some coachmen occasionally took advantage of him when col
lecting fares, but he always paid whatever they asked, lest they use
language offensive to God. With his subjects he insisted that they
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should act likewise. Father Joachim Berto was a witness to his gen
erosity for more than twenty years.
Don Bosco’s charity was what endeared him to all these poorly
educated men. On his trips to Novara, Vercelli, Casale, Asti and a
hundred other towns and villages, he always tried to sit beside the
coachm an, waiting for a propitious m oment to win the m an’s soul
to God. It would not be long before the man would break out into
some blasphemy and Don Bosco would say jokingly: “What was
that you said? I ’m sure you said it without thinking. You’re really
not bad a t heart. I can tell you’re a good m an just by looking at
you.”
“Y ou’re right, you know; it’s a habit I’ve got. I hate talking like
this; but when I ’m not thinking, that’s what happens. I feel very
sorry when I make these slips, especially when priests are around.”
“Try to correct it then.”
“Yes, I ’ll try, I really will!” the m an would keep repeating. But
after a while, if there were trouble on the road or the horses acted
up, or just through force of habit, out would slip another profanity.
Don Bosco would just look at him. The man, embarrassed, would
listen to D on Bosco telling him about G od’s goodness and His
punishments and the im portance of mending one’s ways and saving
one’s soul. D on Bosco would always end his short talk by exhorting
him to go to confession. His words were so effective that the coach
man unfailingly gave in. M any of them made their confession while
sitting on their box and driving the horses; others, while the horses
were being changed, or in the stables, taverns or thereabouts.
One day Don Bosco was traveling to Carignano. While talking
to the coachm an, he rem arked: “I suppose you’ve already m ade
your Easter duty!”
“N ot yet,” the m an said. “It’s been quite a few years since I went
to confession. I wish I could go again to the same priest I had last
time, if I could only find him!”
The priest he had made his confession to when he was in prison
in Turin was none other than Don Bosco himself, but neither he
nor Don Bosco had recognized each other.
D on Bosco went on probing: “W hat was the nam e of this priest
you liked so much?”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
“D on Bosco. I don’t suppose you know him.”
“I certainly do! Vm D on Bosco!”
The coachman stared at him, then gradually recalling his fea
tures and recognizing him, he exclaimed, overjoyed: “This is won
derful, but how can I make my confession here?”
“T hat’s no problem. Give me the reins and kneel down,” D on
Bosco said.
The m an complied at once, and while the horses slowly went
their way, the coachman made his confession. This incident we
came to know from Father [Michelangelo] Chiatellino, and it, like
most of the others, took place before 1850.
We shall narrate one more that D on Bosco himself told us of.
I was returning to Turin from Ivrea by stagecoach because the railroad
had not yet been built. I could hear the coachman blaspheming now and
then whenever he flicked his horses with the whip. I asked him whether
he would let me sit up beside him on the box. He agreed readily. Once
up there, I asked, “Would you do me a favor?”
Misinterpreting my request, he replied: “You want to get to Turin in
a hurry, don’t you? Very well!” And he began to lash the horses punctu
ating the strokes of the whip with blasphemies.
“No, that’s not it,” I said. “I don’t care whether we get to Turin a
quarter of an hour earlier or later. All I do want is that you should stop
swearing. Can you promise me that?”
“Oh! If that’s all you want, you have my word and I’m a man to keep
it!”
“Good! How can I show you my appreciation?”
“No need for that! I shouldn’t swear anyway.”
I insisted, so he said he would settle for a dp of four soldi. I promised
him twenty. Then he lashed the horses again, and out came a curse. I
warned him, and he said: “How stupid of me! I slipped again.”
“Don’t worry,” I told him. “I’ll still give you twenty soldi. But every
time you slip I’ll deduct four soldi.”
“It’s a deal,” he replied. “I won’t lose a single one.”
After a while the horses slackened their pace, and as he whipped them,
he cursed once, “Sixteen soldi, my friend,” I said.
The poor man was embarrassed, and muttered: “Force of habit.”
And he kept grumbling to himself.
After another stretch of road, another crack of the whip and two
more curses.
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“Eight soldi, my friend. You’re down to eight.”
“I can hardly believe it,” he cried angrily. “Why must bad habits be
so troublesome and hard to break? I’m throughly angry with myself. I
have no self-control. This accursed habit has already made me lose twelve
soldi”
“My friend, you shouldn’t be upset over such a trifle. You should be
more concerned for the harm you are doing to your own soul.”
“Yes,” he replied, “you’re right I’m hurting myself a lot. This Saturday
I’ll go to confession. Are you from town?”
“Yes. I live at the Oratory of St. Francis de Sales.”
“Good. I’ll come and make my confession to you. What’s your name?”
“Don Bosco.”
“I’ll see you then.” Before we reached Turin he let out another curse.
He was now down to only four soldi, but I pressed him to accept twenty
for the effort he had made. We then parted.
I expected to see him that Saturday, but three more went by before he
showed up. I saw him take a place among the boys but did not recognize
him at once.
When his turn came, he said to me; “Do you remember me? I’m that
coachman. Remember? I want you to know that, since then, I abused
God’s holy name once in a careless moment, but once only. I had
decided to punish myself by going on bread and water should I fall again.
Well, that’s just what happened, and I don’t care to go through it again!”
Years later, several of these people told Father Michael Rua of
their rem arkable luck in meeting Don Bosco. They were still grate
ful to the priest who had brought them back to God.
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CHAPTER 8
Regulations for the Festive Oratory
J i J ON BOSCO kept endlessly searching for new ways to
make the Oratory grow. Though he gathered boys of widely differ
ing temperament, background, education, intelligence, and social
standing, he did not intend to organize a motley mob with no order
or discipline. He never stopped striving for unity of will and direc
tion. He realized the necessity of having definite directives for the
priests who generously gave their time and talent to this portion of
their sacred ministry. He very carefully trained the boys he chose
to assist him. He explained in great detail the way they were to act
in church, in school, and at play, although he did not put these
rules down in writing. He had tried to do so several times, but had
given it up in the face of various grave difficulties deriving from
conflicting opinions of his co-workers, and from the fact that the
Oratory had had to pitch its tent in various places [before settling
down in Valdocco].
For several years now, plans had matured in his mind. He had
secured information on many festive oratories founded by zealous
priests in different parts of Italy in fairly recent years, to see what
others had learned from experience. Among his papers we found a
copy of the Rules of the St. Aloysius Oratory, founded in Milan in
1842, in the Parish of St. Christina, and also a copy of the Rules
for the Holy Family Oratory.
Different goals and methods had inspired all these regulations.
Don Bosco had to study them carefully before attempting to eval
uate them correctly and to adapt them to his own needs. The regula
tions of some of die oratories had been drawn up at a time when
city people regularly taught their children the first rudiments of the
Faith, shielded them from moral harm, and personally took them
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Regulations for the Festive Oratory
65
to church and to the sacraments. The task of an oratory director
had then been a relatively easy one. It involved getting children to
gether at certain hours on Sundays and holy days, keeping them
busy at games, teaching them some catechism, counseling them,
correcting any bad habits they might have picked up, and nurturing
the good seed that had already been sown in their hearts. N ot so
in D on Bosco’s day. M any boys no longer received religious in
struction at home or went to church at all. Before planting the seeds
of virtue there was need first to cleanse their hearts by uprooting
the evil caused by bad example and precocious corruption. In many
cases, for lasting effects, it was also necessary to remove youngsters
from a bad environment. Any farsighted person could easily fore
see that this deplorable situation would gradually worsen and be
come truly alarming. Consequently, the modern oratory for poorer
classes had to become the field of a new apostolate, where all means
of sanctification instituted by Our Lord could be applied in con
formity with the spirit of the Church. This new type of oratory
would have to provide for the young the same church services of
a parish church, as laid down by the Council of Trent. It would
have to become a center of fatherly attention, in an effort to make
up as much as possible for parental neglect. It would have to cap
ture the hearts of boys, so as to exercise a steady and strong moral
influence over their conduct.
There were institutions which came close to Don Bosco’s require
ments, where boys could hear Mass, learn their catechism, go to
confession, receive Communion once a month and enjoy super
vised recreation. But these oratories closed before noon, leaving the
lads to shift for themselves during the rest of the day. Therefore
Don Bosco, knowing only too well the strong temptations to which
boys, especially young apprentices, were subject in the evening
hours, was determined to keep his oratory open all day.
Other types of festive oratories, while offering all possible spir
itual assistance and remaining open afternoons, would admit only
boys of good moral character. Parents had to register their children
and withdraw them if they misbehaved. D on Bosco, instead, wanted
his oratory to admit not only the uneducated in order to teach them,
but also the unruly in order to convert them, as long as they did not
give scandal. He expected the good boys to serve as models for
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the rest and inspire them. Setting down conditions for admission he
regarded as utterly impractical since m oral violence almost had to
be used to entice some boys to G od’s banquet. N or would he hear
of expelling those who sometimes kept away from the Oratory for
months on end. Rather, he regarded their return, even though brief,
as something to be happy about. To him it was obviously futile to
expect guarantees of the boys’ good conduct from parents who not
only did not care for their children but actually had lost even their
respect and, in some cases, were dead set against religious training.
Don Bosco also studied the setup of oratories for problem boys
boarding in hospices or living with their families. He disliked their
disciplinary system, their police-style supervision, however neces
sary, and their compulsory attendance. Such a system had no future
because public opinion was turning against it. Furthermore, Don
Bosco w anted his boys to do w hat was right of their own free will.
In his study of these various systems, D on Bosco took notes and
made revisions, adaptations, and new combinations, basing himself
mainly on the regulations of the oratories of St. Philip Neri in Rom e
and those of St. Charles Borromeo in M ilan, the latter dating from
about 1820.
However, he discarded some rules which seemed outdated and
which, instead of attracting boys, m ight have the opposite effect.
He excluded only the very young and those suffering from con
tagious disease. In cases of insubordination the policy was to be
lenient; punishment was to be replaced with friendly, frequent, and
effective admonitions. Expulsion from the Oratory was m andatory
only for those who gave grave scandal. No official records were to
be kept of misdemeanors or negligence in religious practices. There
was to be the greatest possible freedom in frequenting the sacra
ments. There was no obligation to secure a confession certificate.
No boy could be reprimanded for staying away from confession for
any length of time. N or would Don Bosco hear of any fixed ar
rangem ent for confession: the boys were to be heard as they came,
so that anyone wanting to withdraw could do so unnoticed. The
same rule applied to Holy Communion. When on solemn feast
days the boys were treated to a breakfast, everybody was welcome
whether he had gone to Communion or not. Attendance records
were kept but only for award purposes. Such freedom, governed by
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67
D on Bosco’s prudent zeal and frequent exhortations, was destined
to bear marvelous fruit.
After studying the regulations of various oratories, Don Bosco
recorded his comments which have guided us in compiling these
pages. Then, early in 1847, after his evening schools were organ
ized, he yielded to the advice of prominent people, among them
his own archbishop and Father Cafasso, and finally set himself to
drawing up his own set of regulations. He completed this task in a
few weeks. His regulations spelled out what was already being fol
lowed at the O ratory of St. Francis de Sales; they pointed out what
was to be done in church, at play, and in the classroom, giving
opportune norms for each specific activity. These regulations, pub
lished about 1852, were revised in subsequent editions. They are
divided into three parts: the first deals with the purpose of the
festive oratories and the various duties of those in charge and the
norms for carrying them out; the second concerns the boys’ prac
tices of piety, and their behavior in church and outside; the third,
which was not published till later, refers to the day and evening
schools and contains valuable information about them.
Once these regulations were published and became known, bish
ops and pastors applied for permission to set up in their own dio
ceses and parishes oratories modeled as closely as possible on Don
Bosco’s O ratory in Turin. They were well aware of how good he
was at imparting a truly Christian education to the young, and
these regulations further proved it.
Don Bosco describes the purpose of the festive oratory as follows:
The purpose of the festive oratory is to entertain youngsters on
Sundays and holy days with pleasant and wholesome recreation after
they have fulfilled their religious duties.
We say:
1. To entertain youngsters on Sundays and holy days because we are
particularly interested in young apprentices who, more than others, are
exposed on these days to severe moral and physical dangers. We do not,
however, exclude school children who on these days and on holidays
wish to frequent the oratory.
2. With pleasant and wholesome recreation, that is, that which truly
recreates rather than fatigues. Games or activities that may harm the
health or morals of the boys are not permitted.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
3. After they have fulfilled their religious duties. Religious instruction
is the oratory’s primary objective; the rest is only an accessory, an in
ducement for the boys to attend.
This oratory is placed under the patronage of St. Francis de Sales,
because those who intend to dedicate themselves to this kind of work
should adopt this saint as a model of charity and affability. These sources
will produce the fruits that we expect from the oratories.
The admission requirements are listed in Chapter 2 of Part II:
1. The purpose of this oratory is to keep boys busy and away from
bad companions, especially on Sundays and holy days. Therefore, any
boy may be admitted regardless of social condition.
2. Poor, abandoned and uneducated boys are particularly welcome
because they need more help to achieve their eternal salvation.
3. Boys must be at least eight years old; younger ones are excluded
because, being too young to understand, they would only cause dis
turbance.
4. Boys with physical disabilities may also be admitted as long as
they have no contagious or repulsive disease.
5. Those not attending school are required to be employed in some
craft or trade, because idleness promotes vice and tends to nullify any
religious instruction. Any boy who is looking for work should apply to
the Protectors who will give him every possible assistance.
6. Boys entering this oratory must realize that it is a religious organ
ization whose purpose is to train boys to become good Christians and
upright citizens. Therefore, blasphemy, obscene conversation or language
offensive to our Faith are strictly forbidden. Any boy guilty of such
offenses will be admonished in a fatherly way the first time; if he does
not mend his ways, he will be reported to the director for expulsion from
the oratory.
7. Troublesome boys may also be admitted provided they do not
cause scandal and are earnest in improving their conduct.
8. This oratory charges no admission fee or fees of any kind. Those
who wish to join some profit making organization, should apply to the
Benefit Society, which has its own constitutions and bylaws.
9. All boys are free to frequent this oratory, but all must obey the
orders of those in charge, and observe the prescribed norms of behaviour
at recreation, in church, and outside the oratory.
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CHAPTER 9
Regulations for the Festive Oratory
(Continued)
JPOLLOW ING the advice of prominent and competent
persons, we have considered it worthwhile to present in this chap
ter the regulations Don Bosco drew up for his festive oratory, and
to give the readers his genuine ideas as they sprang out of his
organizing mind. His first set of regulations, reproduced in the pre
vious chapter, state the purpose of the festive oratory and its admis
sion requirements. They also engender in our mind the thought that
he had a long-range plan, constantly cherished but unfolded only
gradually as prudence dictated, to prepare the foundations of the
Salesian Society. He himself made this known several times, and
the regulations bear this out. The titles of the oratory staff are the
same as those of the superiors in the congregation he intended to
found. The head superior is called “rector,” and later “director”
when, by delegating his authority over the festive oratory to another
superior responsible to him, that office becomes secondary.
In two of the articles, Don Bosco refers to the perpetuity and
expansion of his work. In Part I, Chapter I, Article 9, where he
speaks of the rector, we find: “He may appoint his successor, who
must be a priest, and this appointment must have the approval of
the bishop.” With respect to the trustworthy assistant which the
rector should have, Don Bosco remarks in Chapter II, Article 6:
“The prefect will assist the rector in every way possible, and will
endeavor to be one with him in spirit, purpose, and zeal for the
glory of God.” These articles were later eliminated when the Sale
sian Society began to take shape, but Article 5 remained: “The
prefect will also act as spiritual director in those places where there
is a shortage of priests.”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Thus he took into consideration the fact that his oratories would
later be established also in other cities. He also laid down, as we
shall see, that various officers were to be elected as in chapter meet
ing by majority vote of the oratory staff; he also provided for spe
cial prayers, not only for his co-workers at their death, but for
their parents as well. Finally in P art II, Chapter VII, Article 9,
he calls the boys’ attention to the im portance of a divine call. “In
matters of grave importance, such as the choice of your vocation,
always consult your confessor. The Lord says that he who listens
to his confessor, listens to God Himself. ‘He who hears you, hears
me.’ ” [Luke 10, 16]
B ut if there is only a slight hint of some future religious congre
gation in these regulations, fully manifest is the spirit that was to
anim ate it. He usually referred to the boys as “sons,” just as St.
John the evangelist did with his disciples. To superiors he stressed
that they should be ready to make great sacrifices, without sparing
o r neglecting anything th at m ight contribute to G od’s greater glory
or the welfare of souls. On every page he repeated that treating the
boys kindly would be the best way to do them good.
Let us now, after these general remarks, examine in detail how
he organized his oratory. He wrote:
“The various duties to be carried out by those who wish to work
fruitfully in the festive oratory may be shared among the following
officials who are to be considered as superiors in their various
fields: the Director, the Prefect, the Catechist or Spiritual Director,
Assistants, Sacristans, Monitors, Chapel Subassistants, Catechists,
Archivists, Peacemakers, Choirboys, Playground Subassistants,
Protectors.”
To some it may seem that there were far too many superiors, but
it must be remembered that Don Bosco did this for various reasons:
in order to interest many in the welfare of boys and thus assure a
wider and more careful supervision; to assign them jobs more suited
to their temperament or aptitude; to give to some a well-deserved
token of special trust; to bind ever more to the festive oratory the
more enterprising boys by giving them some authority over their
companions.
A fter outlining the special duties attached to each office, about
which we shall speak shortly, D on Bosco entrusted these offices to
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Regulations for the Festive Oratory (Continued)
71
those boys who seemed the most likely to do the job well because
of their good behavior and common sense, thus making them, so
to speak, his officers or adjutants. He let them know that he did not
intend to impose laws or rules, but was making them personally
responsible for the performance of the tasks entrusted to them.
Since he limited himself to supervising their work and seeing to it
that they fulfilled their duties, everyone tried to understand what
these duties were and did his very best to carry them out. Thus,
things proceeded smoothly and efficiently and Don Bosco’s work
load was lightened. Once a week he called them to a meeting. Like
an expert general, he gave them a pep talk to encourage them to
faithfully discharge their duties, and offered tips and suggestions on
what to do or avoid for better results. Whenever they came to him,
he always received them with great kindness and friendliness in
conformity with what he had laid down for the director: “He must
always receive staff members kindly and give them helpful sug
gestions for maintaining order and promoting the greater glory of
God and the spiritual welfare of souls. He must endeavor to win
their love and esteem by being kind and by being an example to
th em /’ To show his appreciation, Don Bosco occasionally gave
them some little thing, such as a holy picture, a booklet, or some
thing like that, and always ended the interview by reminding them
of the beautiful crown awaiting them in heaven. His words of en
couragement and his tokens of confidence served as a great stim
ulus, and only rarely did he have to relieve someone of his duties
on account of negligence or bad conduct.
Though he found no great difficulty in recruiting exemplary boys
for most of the tasks, he was faced with considerable problems in
finding people for the offices of Prefect and Catechist or Spiritual
Director. Zealous priests accepted these appointments but soon tired
of them or could not do justice to them because other duties pre
vented them from being at their oratory post when most needed.
Consequently, theirs was a too frequent turnover. Don Bosco, how
ever, was not upset over this, and took over their work himself,
waiting calmly for Divine Providence to send him new co-workers
of his own. T hat is why he had drafted a complete set of regula
tions, not limited to the actual needs of the festive oratory as it was
in 1847, but with an eye to its future development. He therefore
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
made provision for things that would be done as soon as they would
be feasible, such as, for example, the chanting or reciting of Matins
of the Little Office of O ur Lady on Sundays, and the establishment
of the St. Aloysius Sodality and of a library. This last project be
came a reality that same year [1847]. He also made passing men
tion of a mutual aid society, which came into existence in 1850.
Such farsightedness is truly admirable, but our main purpose
here is to show how D on Bosco strove throughout his whole life to
m ake the festive oratory a huge success. To this end we shall pre
sent the latest edition of the Regulations for the Festive Oratory,
published in 1887, and compare them with the manuscript version
of 1847. The differences are not many. Nevertheless, in order that
they be clearly shown, we shall italicize whatever appeared in the
first edition and was deleted in the last one. W e shall enclose in
parentheses whatever he added, which became standard practice
about 1852 and later. We shall deal with the chapters and articles
referring to the moral and religious training of the boys later on
as the occasion will demand.
A careful study of what is the param ount object of o ur apostolate
is by no means superfluous. O ur Constitutions state: “T he object
of the Salesian Society is that its members, while striving to attain
Christian perfection, shall be engaged in every work of charity,
both spiritual and corporal, on behalf of the young, especially the
poorer ones." [Constitutions of the Society of St. Francis de Sales,
Article 1]
M indful of what we read in the Book of Proverbs, “H ear, O
children, a father’s instruction; be attentive, that you may gain un
derstanding,” (4, 1) we shall begin with the duties that Don Bosco
assigned to each of his co-workers.1
1 In this edition we have placed these regulations in Appendix 1 of this volume.
{Editor)
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C H A P T E R 10
Sundays and Holy Days at the
Festive Oratory
VJL[ E hope that our readers do not mind our resuming a
subject we have already considered under a different light, namely
how the Oratory of St. Francis de Sales kept its Sundays and holy
days. It is, in fact, a pleasure to revive the image of D on Bosco in
the field of his labors, to bring out examples of his charity so far
unmentioned, and to recreate those days enlivened by the spirit of
the new regulations. But first things first. L et us begin with the
way in which the Sundays were usually celebrated and as Don
Bosco finally sanctioned in P art II, Chapter 6 of his Regulations
for the Festive Oratory on the basis of long experience:
1. Confession and Communion are our two principal practices of
piety. Therefore, on Sundays and holy days, boys shall be given an
opportunity to approach these two great sacraments.
2. Church services on Sundays and holy days shall consist of the Office
of the Blessed Virgin, Holy Mass, bible or church histoiy, catechism,
Vespers, a moral sermon, and Benediction of the Blessed Sacrament.
In addition, five decades of the rosary was recited either in the
morning or in the evening. M any devout people, religious included,
considered so many practices of piety excessive, and feared that the
boys might develop a dislike for them. But Don Bosco always re
plied: ‘T have called this place an ‘oratory’ to m ake it strikingly
clear that prayer is [ultimately] the only means on which we can
rely. We recite the rosary because from the very beginning I have
put myself and my boys under the direct protection of the Blessed
Virgin.” Besides, he had the knack of carrying out these services
in such a way that the boys never showed signs of tiredness or bore-
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
dom. Moreover, he had instilled in them the firm belief that Our
Lord and O ur Lady would reward their devotion with countless
graces even of a material nature.
The little chapel at Valdocco opened early in the morning and
Don Bosco stood at the door to welcome the boys who came run
ning from all directions. They remembered his teachings:
We are Christians and therefore must show respect for everything
especially those connected with the church which is called “the temple
of God, a holy place and a house of prayer.” Whatever we ask of God
in church He will give us. “In it, everyone who asks, receives.” [Cf. Matt.
7,8]
My dear children, how much you please Our Lord, and what a good
example you set for others by your devout behavior. Whenever St.
Aloysius went to church, people flocked to watch him and were edified
by his modest behavior. When you enter a church, do not run or make
any noise but, after bowing to the crucifix or genuflecting to the Blessed
Sacrament, go to your place, kneel and say the Glory Be three times in
honor of the Blessed Trinity. If it is not yet time for church services, you
may recite the Seven Joys of Mary, or perform some other act of devo
tion. Be very careful not to laugh or talk without need, because even a
word or smile can give scandal or distract others.1
The boys would go directly to where Don Bosco heard confes
sions and kneel down. Sometimes he would briefly prepare them
for a good confession by exhorting them to have a filial trust in
their confessor even if they only had some doubts bothering them.
Then he would start hearing them. Many adults, not connected
with the Oratory, also came for confession and Mass, and received
Communion along with the boys.
Don Bosco regularly said Mass after hearing confessions, but if
he could not because of other commitments, some other priest,
usually Father John Vola, Jr., substituted for him.
The boys assisted with great devotion. Don Bosco could not bear
the thought of boys attending Mass carelessly through mere habit.
Those who were present in those early years tell us that often he
1 A rather lengthy footnote has been transferred to Appendix 2 of this volume.
[Editor]
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Sundays and Holy Days at the Festive Oratory
75
would earnestly speak to them of the nature and the infinite value
of the Sacrifice of the Cross. He repeated to them what he had
written in The Companion of Youth:
It is truly a sorry sight to see so many boys knowingly pay no attention
to the Mass, act irreverently and disrespectfully, remain standing and
looking about with no embarrassment. By doing so, they renew, as of
old, the sufferings of Calvary, give bad example to their companions and
dishonor our religion. Therefore, my dear sons, assist at Mass as true
and devout Christians with such modesty and recollection that nothing
can distract you. Let your mind and heart be intent solely on honoring
God. Picture to yourselves Our Lord undergoing His cruel passion and
dying for our salvation. Be eager to go to Mass on weekdays also, even
if it costs a sacrifice. Our Lord will reward you with His blessings and
make you succeed in your undertakings. Pray for yourselves, your
parents, relatives and benefactors, and for the souls in purgatory.
The boys took his words to heart. Even on ordinary Sundays, at
Communion time, it was a very moving sight to see two hundred
or more boys, ordinarily restless and unbridled, approach the altar
with their hands joined and an expression of heartfelt devotion on
their faces. Their eyes glowed with faith, and Don Bosco experi
enced a heavenly pleasure in giving them Holy Communion.
After Mass he gave a sermon, to which the boys listened with
wrapt attention and pleasure. That year [1847], his talks were based
on the Bible. When he exhausted the subject, he went on to church
history and the lives of the popes.
So good was he at telling a story and so clear were his explana
tions that, when he questioned them, as was his wont, at the end
of his sermon, the boys could not only repeat what he had said, but
could also reply to other stimulating and important questions he
used to put to them. We were told this by Bishop John Baptist
Bertagna, who used to come to Valdocco to teach catechism as a
seminarian.
We have already mentioned how, after the morning sermon, Don
Bosco always wanted the boys to sing “Praised Forever Be the
Names of Jesus and M ary” in reparation for the many blasphemies
uttered throughout the world. Sometimes he himself would intone
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
this prayer from the pulpit and not wait for the cantor to do so. The
boys would then file out of church while singing a hym n to St.
AJoysius.
Most of them would go home for breakfast. For those who stayed
behind, as we have already explained, there were various classes
geared to their individual needs, like repeat courses in grammar or
the metric system, taught either by Don Bosco himself or by others,
as Father [John] Giacomelli informs us. Then there followed a rec
reation period supervised by Don Bosco. A t noon all were dis
missed for lunch.
Don Bosco was gratified by the way the boys responded to his
great solicitude for them. A t the beginning of the year, however,
his delight was clouded by displeasure over the occasional harsh
manners of his co-workers toward the boys. He himself told us:
“One Sunday, I saw one of the bigger boys in charge mistreat one
of his small companions. I was shocked, and it was all I could do
not to intervene at once, but the next day, on meeting the older
boy, I did not fail to give him a gentle reprim and.”
Notwithstanding repeated warnings, however, he could not al
ways prevent such things. Some of the older boys responsible for
maintaining order were rather rough and demanding; on the other
hand, their patience was often sorely tried. Particularly in church,
they all too often dealt hefty blows to those few who dozed or
caused trouble during the sermon or prayers, with the result that
there were bad feelings both in and out of the Oratory. But Don
Bosco disliked being harsh with or dismissing monitors who were
otherwise good at maintaining order and were well-intentioned, so,
when he was preaching, he pretended not to notice and tried to
control himself. But he finally decided to end this abuse and he
devised a remedy with young Joseph Brosio, who had been helping
him since 1841 when D on Bosco was stationed at the Convitto.
Brosio remained very close to him for forty-six years and was glad
to relieve D on Bosco of this unpleasantness. It was his task to stand
in the sanctuary and lead the prayers; as soon as these were finished,
he began pacing up and down the church, thus forestalling any
violent punishment on the part of his fellow assistants. Now and
then he would nudge those who dozed, and, when he noticed
that some tried to make themselves comfortable and thus invite
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Sundays and Holy Days at the Festive Oratory
77
sleep, he would startle them into full wakefulness by unexpectedly
disrupting their plans with some snuff stuck under their noses. Boys
who chattered and wriggled were greeted with a stern, unsmiling
look that made them obey, for Brosio was twenty years old and
tall. If they did not take the hint, a threatening gesture brought
results. Now and then he would also promise a small reward to
those who behaved themselves, and by the time Don Bosco got into
the pulpit, his flock of youngsters was perfectly quiet.
To these efforts D on Bosco added his own persuasive words
both in preaching and in chatting with the boys in the playground.
He would bring out examples of how necessary it was for boys when
together, especially at the Oratory, to behave like brothers toward
each other if they wanted to deserve G od’s blessings. Ultimately he
succeeded. Unpleasant incidents and complaints came to an end.
As regards Don Bosco himself inflicting punishments, one of the
boys who at this time frequented the Oratory, a certain Chiosso,
tells us that D on Bosco very rarely punished. This happened, for
example, when some boy acted rebelliously and insolently, swore
or indulged in obscene conversation, and then only-in those cases
when, after remedying the scandal, expulsion would have been fatal
to the boy’s soul. O n these occasions rarely did the boys notice that
a punishment had been inflicted, and when they did notice they all
sided with Don Bosco. Their comments about the boy in question
were: “He deserved it.” Even the culprits themselves agreed, for
D on Bosco never let himself be swayed by his own wounded pride.
His kindness was habitual with him.
This was the basis of his system, for he was firmly convinced that
to educate boys one must find the way to their hearts and gain free
access to it to uproot evil and plant the flowers of virtue. W ith his
nice ways he took pains to make them open-hearted, candid and
frank. To gain their confidence he did his very best to win their
love and convince them that they were loved in return. Boys who
were uncommunicative and kept their secrets from him, bad habits
in most cases, and those who stood aloof or glum, or who dissem
bled were a thorn in his side. Also with these he did all he could
to win their affection and penetrate their hearts.
Father Ascanio Savio who was staying with D on Bosco at this
time, as we shall see later, told us that Don Bosco was always kind,
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
soft-spoken and paternal in his efforts to attract boys to the practice
of virtue. He never saw him treat any of them with lack of courtesy
or threaten any with punishment, not even the most thoughtless or
unruly. This was the reason why the Oratory was swarming with
boys and young men who, for the most part, received the sacra
ments every Sunday.
A ll who happened to talk with him, even if only once, were im
mediately won over by his noble, gentle manner, his cheerfulness
and the timely graciousness of his words. This explains the irre
sistible attraction the boys felt for him. Their hearts were always
open to him and trustful, and their faces radiated a special charm
that seemed a reflection of their souls. They were so glad to be with
him and found it so hard to part from him that they could never
bring themselves to it of their own accord. Don Bosco himself just
about had to make them go.
Joseph Buzzetti and others have told us many and many a time
that D on Bosco’s m anner was so attractive, pleasing, loving, and I
should even say, angelic, that he hardly seemed to be of this world
at all. The spell of his holiness seemed to radiate from his eyes and
smile. Boys around him were heard to exclaim over and over again:
“He looks just like O ur Lord!” a phrase that became habitual with
them.
Yet it would be wrong to think that his gentleness was the result
o f weakness or indifference, for he also could show anger when
G od’s honor was at stake. In such cases, anger may be an instru
ment of virtue, if controlled. O ur Lord Himself was angry more
than once with the Pharisees as we read in the Gospel: “Looking
round upon them with a n g e r,. . . ” (M ark 3, 5) Anger well con
trolled is not inconsistent with meekness. During the course of these
memoirs the zeal of our beloved Don Bosco will shine also in this
respect.
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Sundays and Holy Days at the
Festive Oratory (Continued)
f y UNDAY afternoons at the Oratory were no less stren
uous for Don Bosco than the mornings. After a hasty lunch at
about one o’clock or half-past one, he again opened the Oratory
gates. The boys came flocking back, eager to be with him once
more, a feeling he reciprocated with a warm welcome. He made
sure that they had plenty of things to play with. There was a rock
ing horse, a swing, a high jump bar and other kinds of gymnastic
equipment. To forestall squabbles and fights, he carefully m arked
the spots where each group was to play without interference.
Meanwhile Father [John] Borel and Father [Hyacinth] Carpano
would stroll about in the neighborhood on the lookout for boys
coming from other boroughs to play in the deserted fields nearby.
These boys did not know or did not care to know about the Oratory.
As soon as they spied them, the two priests would invite them, in
a friendly way, to come along with them, using gifts to entice those
who were reluctant. They were rarey turned down.
When Father Borel and Father Carpano were not available, Don
Bosco sent out one or more of his young catechists or clerics.
Meanwhile, at the Oratory, Don Bosco had given the boys their
playthings and the games had started. He himself was always with
them, as Father [Felix] Reviglio tells us, going from one group to
another. W ithout their being aware of it, he sounded them out, to
discover their moral character and needs. He would whisper con
fidentially to one boy or another some spiritual advice or an invi
tation to approach the sacraments, or he would linger wtih those
who seemed to be lonely and try to cheer them up with some joke.
He himself was always cheerful and smiling, though nothing ever
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
escaped his vigilant eye, for he was fully aware of the many dangers
lurking among so many boys who differed in upbringing and tem
perament. He never relaxed his vigilance even when he had priests
and clerics helping him, because he wanted to lay down a firm basis
for that param ount tenet of his of never leaving boys by themselves.
Besides the priests already mentioned, others also helped Don
Bosco in supervising the boys: Father [Felix] Rossi, Father John
Vola, Jr., Canon Lawrence Gastaldi, Father B ologna1 and sev
eral priests of the Convitto Ecclesiastico. These zealous ecclesiastics
gladly gave their time to teach catechism or to preach. But not all
of them could come to the Oratory every Sunday, and not even
rarely could they mingle with the boys after the church services.
Nevertheless, when they were able to come, it was always a heart
warming experience to see all play cease the moment these good
priests made their appearance. The boys ran up and gathered around
them and Don Bosco in small groups, asking for a story or singing
a hymn to O ur Lady. This always happened either at the start or
at the close of each recreation.
Towards half-past two the religious services began again. It was
wonderful to see the way perfect order was m aintained by so many
boys, even in the midst of their many exciting games. One stroke
of the bell was enough to make them fall into line and m arch will
ingly toward the chapel.
It does not follow, however, that there were no exceptions. Some
times a few newcomers, lured by their playmates or unruly by na
ture, tried to flee at the first sound of the bell. They would shrug
their shoulders if someone tried to call them back, or scoff at any
body who urged them to stay. A firm hand was needed to get them
back for a lesson in religion, about which they knew absolutely
nothing, as well as to keep them from possible physical or moral
harm if left to their own devices. In past summers, the urge for a
swim in the D ora River or in one of the deep irrigation canals had
cost the lives of several careless youngsters. Some mothers had
brought their children to the Oratoiy, telling Don Bosco how un
ruly they were and begging him for his help. He therefore felt
responsible to God for their souls. Sometimes he himself would
1Not to be confused with Father Joseph Bologna, a Salesian in later years.
[Editor]
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Sundays and Holy Days at the Festive Oratory (Continued) 81
run after them and catch them right away; at other times he had to
chase them for several minutes. Some would give in and laughingly
let him bring them to the catechism class, but others would resist,
and it took the patience of a saint not to become angry in the face
of such obstinacy. One day Don Bosco was running after two of
these boys and was flushed and out of breath. Suddenly, Father
Giacomelli appeared from among the trees, exclaiming, “This is the
second time I’ve seen you upset!” D on Bosco, who had finally over
taken the two fugitives and was holding them firmly by the hand,
replied in a way th at showed how calm he really was: “W hat do
you expect? These blessed boys were trying to get away from
church!”
A t the Oratory Don Bosco had introduced some changes in the
order of services. The recitation of the third part of the rosary now
preceded the catechism classes. The boys were divided according
to their age and knowledge and entrusted to their catechists. In
order that the boys might get the most out of the catechism lessons,
Don Bosco had assigned the older boys to the more learned priests
and to some devout and competent laymen of the Turin aristoc
racy. Count Charles Cays and Marquis Dominic Fassati helped
him greatly in this respect, as well as in the teaching of academic
subjects. Usually Don Bosco reserved for himself the adults' cate
chism class conducted behind the main altar. When he could not
be present, some distinguished priest, more often than not Father
Francis Marengo, substituted for him.
In expounding the truths of our Faith and in rebutting the errors
that were beginning to make headway, Don Bosco gave proof of
possessing in an eminent degree the heavenly gift of understanding.
He explained Christian doctrine in clear, simple terms adapted to
the intelligence of all; it was a pleasure to listen to him. In this
respect, as also in his ability to instill piety in the heart of young
boys, he displayed a unique and rare talent, as Father Leonard
M urialdo informs us.
The catechism classes lasted only half an hour. Five minutes be
fore the end, the altar bell would ring. All the boys would then
shout in unison, “Story! Story!” and the catechists without further
ado, to the boys’ great delight, would narrate some episode from
the lives of the saints, church history, or the miracles of the Blessed
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Virgin. The boys’ shouting might have sounded irreverent in church,
but Don Bosco knew that after sitting quietly for so long, they
needed some outlet, and, until 1868, he gladly permitted it, for he
was certain that the sound was also welcome to O ur Lord. Besides
the catechism lesson, in the evening, if other priests were not avail
able, Don Bosco gave a sermon on some moral subject, and Bene
diction followed. Before filing out, the boys would sing a hymn.
Since Don Bosco felt a special love for the name of Jesus, often
invoking it and writing it with great delight, he selected the hymn
in honor of the M ost Holy Name, which begins: Su, figli, cantate
[Come, my children, sing]. Every verse ended with a refrain which
he himself had composed, and in which the name of Jesus was re
peated several times. He urged all to join in the singing with great
joy and devotion.
A t that time Don Bosco did not take part in all the exercises.
When each group, including the one behind the main altar, had its
own teacher and another priest was available for the sermon, he
used to take a long walk around the neighborhood looking for stray
lambs, that is, boys whom it was hard to win over.
Instead of attending church services, these youths would gather
in the meadows or on the porticoes of farmhouses to gamble. Don
Bosco would casually go up to them and unconcernedly watch the
game. In the middle of the circle, on a chair or more often on the
ground, lay a handkerchief on which they had piled the money they
were betting. Card games were a craze. The youths played tresette,
asina and capra,2 all of which, the last one in particular, were il
legal. As much as fifteen, twenty o r m ore lire were piled on the
handkerchief for each game. Often a quarrel would break out and
end in a knifing.
Don Bosco would edge in and sometimes join in the game him
self. However, when he saw that the handkerchief was well stocked
with money and the players were heatedly flinging down their cards,
quick as a flash, he would grab the four corners of the handker
chief, money and all, and dash off.
Startled, the boys would leap to their feet and run after him,
shouting, “Our money, give us back our money!” But they were
no match for Don Bosco, who had few rivals to outrun him. Now
2 Typical Italian card games. [Editor]
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Sundays and Holy Days at the Festive Oratory (Continued) 83
and then, he would turn around and shout: “Don’t worry, I ’ll give
it back to you. Come with me! Hurry! Faster! I ’ll give you presents.
You’ll like them. Come on, run!”
As Don Bosco ran ahead and the others chased him, they would
all reach the Oratory gate.
The chapel, at this time, would be full of boys and Father Car-
pano o r F ather Borel would be in the pulpit, but at Don Bosco’s
sudden appearance with this crowd of boys it became necessary to
put on an act of sorts. The idea was to calm these youths, angered
by the trick played on them, entice them in, and succeed in making
them stay for the sermon. According to circumstances, Don Bosco
would act the part of a storekeeper or of a boy reluctantly obeying
his m other’s orders to go to church. A t other times, he pretended to
be someone invited by the director to visit the Oratory, or just an
Oratory boy bringing other friends along with him. The boys al
ready in church would turn around and laugh, anticipating the
scene that would follow, and straining to get a better look.
Sometimes Don Bosco would go down the aisle of the church,
pretending to be a hawker, crying: “Candy! Candy! Candy, any
body?”
From the pulpit the priest would turn on him: “Listen you, get
out of here! W hat do you think this is, a marketplace?”
“Right! I ’m looking for business and here I see plenty of cus
tomers!”
“Is this the way you show respect for the house of God?”
The two speakers talking in the Piedmontese dialect, rich and
expressive, enthralled their audience. The sermon then either con
tinued, or the priest switched his talk to the respect due to the
church, the keeping of Sundays and holy days, the evils of gam
bling and swearing, or the duty of confessing one’s sins.
The youths who had followed Don Bosco into the church, star
tled at this unexpected turn of events, stopped to listen, laughed,
and ended up by taking a seat, if available, staying until the dia
logue was over. Father Borel and Don Bosco were so skilled at
playing their respective parts of teacher and pupil, and so witty that
they were able to keep up the play for even as long as an hour and
a half, when, to the boys regret, they put an end to it.
There followed then the chanting of the Litany of the Blessed
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Virgin. D on Bosco would still be at the back of the church with
his freshly caught youths. One of them would ask in a whisper,
“W hen are you going to give us back that money?” A nd D on Bosco
would reply, “In just a couple of minutes, right after Benediction.”
Then, leaving the church with them, he would lead them to the
playground where he would return their money, usually adding
some special gift and getting a promise that they would come back
to the Oratory every Sunday, and give up gambling. He would
show them the interesting games the boys played at the Oratory;
impressed by his nice ways, they would wind up becoming his
friends and the following Sunday they would start frequenting the
Oratory.
A fter church services and recreation there followed classes for
the young apprentices, either before or after sundown according to
the season. D on Bosco himself took over some of these classes.
Then recreation was resumed until it was dark.3
A n eye witness, M r. [Charles] Castagno, [an Oratory boy in
those early years], had the following to say about Don Bosco.
He was always the first to start a game, the very life of the recreation.
Watchful and alert, he seemed to be in every corner of the playground,
in the midst of every group, taking part in everything. If a dispute arose
in one game, Don Bosco would ease the troublemaker out by telling him:
“That group over there is one player short. Go, join them. Til take your
place here.” He played ninepins, bocce4 and other games to the boys*
great delight. If he noticed anyone unmannerly in words or actions
while engaged in games of skill, he would hurry over and say: “Watch
me. Let me do it!” And so it went. Don Bosco thus covered the whole
playground, and he was always considered a good player to have, al
though it entailed a great deal of exertion and sacrifice on his part.
Another Oratory boy [of those early years], now advanced in
age, tells us:
It was heartwarming just to see him in our midst. Some of us had no
coats or they were in bad shape; others had trousers that were more rags
than anything else; others, too, had no hat or their shoes were so worn
8A rather lengthy footnote quoting a chapter of the Regulations for the Fes
tive Oratory has been transferred to Appendix 3 of this volume. [Editor]
4 Italian lawn bowls played outdoors on a long narrow court. [Editor]
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Sundays and Holy Days at the Festive Oratory (Continued) 85
that the toes stuck out. We were a disheveled and, occasionally, quite
grubby, ill-mannered, importunate and capricious lot, but he was happy
to be with the poorest of us. With the smaller boys he was as gentle as a
mother. If two of them started calling each other names and broke into a
fight, Don Bosco would quickly run up to them and tell them to behave.
But the two boys, blind with anger, would pay him no attention. He
would then raise his hand as if to strike them, but would suddenly check
himself and just separate them. Soon peace would be restored as if by
magic.
He often divided the boys into two teams for a game, leading one
himself. Both sides played so hard that players and spectators got
very excited. One team wanted the honor of beating Don Bosco
and his team, while the other was sure of undisputed victory.
Often he would m ark a finish line and challenge all the boys to
a race with, of course, a prize for the victor. After they were all
lined up, Don Bosco would hitch his cassock to his knees. “Ready?”
he would cry. “G et set! G o!” A nd the race was on, as a swarm of
boys raised a cloud of dust and trailed Don Bosco. He always won.
The last of these contests took place in 1868, when Don Bosco, in
spite of his swollen legs, still ran so swiftly that he left eight hun
dred boys behind him, including some top racers. We were there
ourselves and could hardly believe our own eyes.
Sometimes, when things slowed down, Don Bosco would fill his
pockets with caramels and then fling some to various knots of boys.
It was a mad scramble, as all tried to get some, while those who
could not turned to D on Bosco shouting: “Give me one! Give me
one!” Before they got too close, Don Bosco would dash off with
the boys in hot pursuit. Now and then he would stop and hurl hand
fuls of caramels to them, and they would begin chasing him again,
until his supply was all exhausted.
All those exertions fatigued him terribly, but what tired him
most was his continuous talking from morning to night in the con
fessional, in the pulpit, in the classrooms and in recreation. The
boys, a sizeable num ber of whom attended regular classes, asked
him countless questions on all sorts of things: arts, crafts, inven
tions, languages, history, geography, the creation of the world, its
destruction and aftermath, the deluge and the amount of water in
volved, always ending up with a long string of “whys”. D on Bosco
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
had to give straight answers to all, since they would not have it
otherwise, and he had to be very careful lest his answers be wrong
or contradictory. The boys regarded him as a kind of oracle, and
repeated what he said to their parents and teachers, who never
found fault w ith D on Bosco’s answers. Thus the boys came to have
great respect for his learning; in their eyes his store of knowledge
was something quite unique and unrivaled. This obliged him to be
forever on the alert, for, were he to hesitate or blunder or only once
say he did not know, he would lose, at least in the eyes of some,
that halo which for their own good he was anxious to retain. And
then, too, he knew that those of them who went to school also
plied their teachers with the same questions. This fame as a walking
encyclopedia and the esteem in which he was held were a strong
tie binding the brighter boys to him, of whom there were many.
Through them he was able to influence the several other hundreds
who were unschooled, and thus it became easier for him to assert
his fatherly authority over all. He had made it a rule to keep up
with his boys’ studies and whatever knowledge they might sooner
or later necessarily acquire. This was an exacting and endless task
which only one with a prodigious memory like his own could have
attempted. We believe that some of his algebra notes, for example,
including those on quadratic equations, date from this period.
Yet it would be fantastic to assume that Don Bosco was a walk
ing encyclopedia. When he found himself really at a loss for an
answer, he was clever enough to get out of a tight spot without
losing composure. “O h, do I always have to say everything?” he
would rem ark. “Come now, don’t you know that? A t least this
once, you give m e the answer! If you really don’t know it, then
look it up because it is not too hard. I ’ll have a prize for the
best answer next Sunday.” All through the week the boys would
research the problem, pestering their teachers, priests, and experts,
and they would produce the answers triumphantly the following
Sunday. Don Bosco too was ready, but he would enlarge on the
problem by examining it in its different aspects and corollaries. If
apropos, he would add historical background, thus presenting in
an attractive manner what others had said in a few words. In the
same way and with the same results he would ask them questions
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Sundays and Holy Days at the Festive Oratory (Continued) 87
on various topics. Keeping their minds busy he considered a very
effective means to shield them from evil.
In church also, on closing his sermon, he would often propose
some topic for study with a prize for the best answer. He had quite
a reputation as a preacher among the boys. He was really so ef
fective in describing the greatness of God in creating and preserv
ing all things, and the manifestations of His mercy and justice,
that the boys, even after they had left the chapel, still could not get
over it, so impressed were they. Before they filed out, taking ad
vantage of their enthusiasm, Don Bosco would refer to the sub
ject of the sermon just concluded and say, “Next Sunday I want you
to tell me why the Blessed Sacrament is called ‘Eucharist’ and what
the original meaning of the word ‘paradise’ is.” A t other times he
would propose that they explain the meaning of the word “death”
or “purgatory” or the various meanings of the word “hell.” Some
times he would make them do some research on the Scriptures.
“Find out for me the original language of the word ‘park,’ meaning
royal woods and gardens, as used by Solomon in his books.”
Throughout the week the boys would seek help from the many
priests of Turin, and come back with theological answers, which
were often not the right answer because the boys had failed to word
their questions properly. He would then tell them : “You didn’t get
it right. Try again.” So they would go back to the same priests for
more information.
Sometimes no one would win the prize. Once he asked for the
etymology of the Latin “peccatum .” Nobody succeeded in finding
the correct answer, although they consulted several experts. So Don
Bosco sent for the Matthiae-Martini Lexicon Philologicum and read
aloud that “peccatum” came from “pecu” or an abbreviation of
“pecus” [sheep], because the wicked wander about like sheep, gov
erned not by reason but only by their brute instincts. The problems
he asked the boys to solve always had a moral.
Sometimes he would get a variety of answers substantially differ
ent. He would then say: “Roetti,5 go to my room and get me such
and such a book.” Flipping the pages as everybody stood very at
tentive, he would then read the only correct answer and give the
5 A young cleric. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
prize to the lucky winner. Father Ghiringhello, a theologian, once
called on him to ask him in good spirit kindly to give the theolo
gians in Turin a break, for they were exhausted by all the question
ing from his boys. Don Bosco was glad, however, because he was
thus putting many of his boys in contact with some of the more
pious and learned priests of the city, while they in turn, by their
gracious manners, were fostering in the boys a better liking for
G od’s ministers.
Scenes such as these were a frequent occurrence, and took up
quite some time, especially in summer. W hen night came, Don
Bosco would give the boys a word of advice before dismissing
them. H e would caution them against getting involved in fights
or calling their companions irritating nicknames; he would exhort
them to do their duty out of love and not for fear of punishment, or
encourage them to show great respect to all in authority, taking off
their hats when they met them, reverently kissing 6 the hands of
priests who came to the Oratory to help them, and replying to their
questions simply and sincerely. He urged everybody to observe the
O ratory regulations faithfully, and to vie with each other in being
devout, modest and punctual at all church services.
M ore frequently, however, after assuring himself that all his lit
tle charges had a job, happy to know that none would be idle the
next day, he would warn them against dangers lurking even for
those who were determined to shun sin.
In the house, school, shop, store or factory where you work there may
be some people carrying on indecent conversation. Let me tell you how
to get out of this tight spot without offending Our Lord. If those people
are subject to you, reprimand them severely and without fear. If not,
walk away if you can; if you cannot, then do not take part in it neither
with words nor with smiles, and say in your heart: “My Jesus, m ercy..
Ignore what others may think. Some may scoff at you and make fun of
you, but that doesn’t matter. The time will come when in hell the laughter
and scoffing of the wicked will turn into tears, whereas the abuse suffered
by the good will be transformed into heavenly happiness. Remember
that even those who mock you will feel compelled to admire you and will
no longer dare to annoy you with their evil talk if they see you are loyal
to God. St. Aloysius was so respected by his companions, whether
®A customary mark of respect in many lands. [Editor]
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Sundays and Holy Days at the Festive Oratory (Continued) 89
younger or older, that no one ever dared to utter a reprehensible word
in his presence. However, if, notwithstanding all your care, you should
still be in danger of offending God, then flee, leave that place, that house,
that job, that shop; endure any evil rather than endanger your soul. You
may be sure that God and the Blessed Virgin will never forsake you.
On my part, my beloved sons, I will do my utmost to help you find work
and bread.
To encourage them to pay attention to the sermons and learn,
he often announced that he would reward them by performing
sleight of hand tricks or by giving them medals, holy pictures, pam
phlets or other prizes. He offered also other inducements such as
snacks, vocal or instrumental music, or clothing donated by various
benefactors. Since they all knew that Don Bosco always kept his
word, they were beside themselves with joy.
A fter such a strenuous day, with only a scanty meal to give him
strength, Don Bosco was so tired he could hardly move. The young
apprentices who were the last to leave, (the young boys went home
a little earlier) would ask him, “W alk us to the gate.”
“I can’t,” Don Bosco would reply.
“I t’s only a few s te p s . . . ” They were so insistent that he com
plied. A fter walking a short distance, he would try to excuse him
self, but the boys would not hear of it. “Just a bit farther, only as
far as those trees.” Patiently Don Bosco would move on. When he
reached the spot he would stop, and three hundred or more boys,
big and small, would crowd around him, begging for a story. Don
Bosco would plead, saying: “N o more! Let m e go home. I ’m very
tired!”
“No, no,” they answered. “We’ll sing a hym n and you can rest a
little. Then you tell us a nice story.”
“Really, I can’t.”
“Just one! T hat’s all.”
“But don’t you see I can hardly even talk?”
“Just a short one!”
Meanwhile, the crowd would grow around him, for passersby,
including many soldiers who were then coming out of the saloons,
would also stop. Curious, they stood waiting to hear what the priest
would say. A fter the boys had sung two or three stanzas of the
hymn Lodate Maria [Let Praises to M a ry . . . ] D on Bosco would
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
climb on a stone bench o r a pile of gravel and say: “W ell, I’ll tell
you just one m ore story, and then you’ll have to go home.” He
would end the story, saying: “T hat’s all! G ood night!”
The boys and the curious who had gathered would reply, “Good
night!” and then they would let off one last deafening Viva Don
Bosco, after which they would scatter tow ard their homes o r wher
ever they lodged. First, though, they all wanted to get near him to
say goodbye once more.
A t this point several of the bigger boys would raise him on their
shoulders and carry him home while loudly singing their well-
known song: Andiamo, compagni, Don Bosco ci aspetta [Let’s go,
boys, Don Bosco awaits us].7 When he got to his room he was
usually so exhausted that to M am m a M argaret’s call for supper, he
generally replied: “L et me rest a while,” and would fall asleep so
soundly that no amount of shaking could wake him up. Sometimes,
even while eating, after one spoonful of soup he would fall asleep
with his head on the table. After a while, Joseph Brosio and the
other boys who had remained to keep him company would carry
him almost bodily to his room and he would collapse on the bed
dressed as he was, unable even to turn on his side or move an arm
or leg. He had been working steadily from four in the morning until
ten and even later at night. It was even worse when a holy day oc
curred in midweek before he had yet recovered from his Sunday
workout. When he returned at night, his mother, alerted by the
martial songs of the boys accompanying him back from the Rondo,
would m eet him at the door and ask, “A re you still alive?” B ut her
son did not seem to hear. He would climb up the stairs to his room,
and sitting down on the first chair, trunk or bench he found, in
stantly fall fast asleep, occasionally not waking up until dawn.
Certain mornings he awakened still half dressed, his back resting
against the bed, his feet propped against the wall.
Self-sacrifice, heroic in our estimation, m arked every moment of
D on Bosco’s daily labors, to which, occasionally, were added pain
ful disappointments. Anyone who has been working with young
people has experienced this. Don Bosco, however, was ever mind
ful of O ur L ord’s words, “By your patience you will win your
7 A song written by Father Hyacinth Carpano, See Ch. 48. For further infor
mation on Father Carpano see also Vol. II, pp. 271f, 334, 336, 389, 411. [Editor]
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Sundays and Holy Days at the Festive Oratory (Continued) 91
souls.” (Luke 2 1 ,1 9 ) Full of confidence in the help of God and the
efficacy of a truly religious upbringing, he would often tell his boys,
“I hope that one day we shall all be together in heaven!”
Amazing results rewarded his efforts and fulfilled his expecta
tions. Joseph Buzzetti told us: “I saw a rapid transform ation take
place in hundreds of boys who, before attending the Oratory, were
totally ignorant and unconcerned about their religion. They grew so
fond of the Oratory that they could not keep away, and began
frequenting the sacraments not only on Sundays, but also on holy
days.” Canon [John Baptist] Anfossi testified to what he had wit
nessed for m any years: “I saw unruly young adults fervently at
tending church after spending only a few Sundays at the Oratory.
Some, whose tenor of life had previously been far from exemplary,
were now among the best; several would have welcomed the oppor
tunity to humble themselves by publicly confessing their misdeeds,
if Don Bosco had allowed them to do so.”
This moral reform was constant. Don Bosco hoped that, in time,
he would succeed in changing for the better at least a part of so
ciety. Not many years later, boys whom he had brought up in the
practice of their Faith were to be found all over the world raising
Christian families. “That this was his main purpose,” Father Fran
cis Dalmazzo wrote, “could be easily gathered from the tone of his
voice and the way his eyes would look up whenever he had an
occasion to say with the Psalmist: ‘Praise the Lord, all you na
tions.’ ” (Ps. 116, 1)
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C H A P T E R 12
Solemn Feast Days at the
Festive Oratory
Q C H E Oratory was never closed during the year. Church
services were held every Sunday and holy day, some more solemnly
than others thanks to D on Bosco’s efforts and labors. Outstanding
were the feasts of St. Francis de Sales, from whom the Oratory took
its name; of St. Aloysius Gonzaga, the boys’ principal patron saint;
of the Guardian Angel, patron of the Oratory; and the Annuncia
tion, the Assumption, the Nativity, the Holy Rosary and the Im
maculate Conception of the Blessed Virgin. On these occasions
Don Bosco tried to excite greater devotion in the boys, especially
by urging them to gain the plenary indulgence obtainable on each
of them. He was anxious to have them grasp its importance and the
requirem ents for obtaining it. “Rem em ber,” he wrote in his Regula
tions for the Festive Oratory, “that in order to gain a plenary in
dulgence you m ust fulfill the following conditions:
1. Confession and Com munion.
2. A visit to our church.
3. Prayers for the intention of the Holy Father.”
In his m anuscript copy he wrote: “All the O ratory boys, espe
cially those entrusted with some duty, are urged to seek these spir
itual benefits and to approach the sacraments on these solemn
occasions, to set the example for others.”
He never let an opportunity slip by without warmly encouraging
all to take part in a general Communion. For one reason or an
other, these general Communions usually took place at least once
a month, but he never tired of promoting them. N or was he aiming
just at numbers; in every way possible he made sure that not a
single one of these Communions be sacrilegious. As regards con-
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Solemn Feast Days at the Festive Oratory
93
fession, he kept repeating what he had already written in the above
mentioned m anuscript: “To gain indulgences one must first be in
the state of grace, for no one can obtain the remission of temporal
punishment if he is deserving of eternal.” Concerning Holy Com
munion, he had frequently on his lips certain maxims which Ora
tory boys of those early years repeated to us. “Before you decide to
receive the adorable Body of Jesus Christ, examine your conscience
to see if you have the proper dispositions. Remember that if you
do not intend to mend your ways after having sinned, that is to say
you still intend not to give up sinning, even though you have gone
to confession you are not worthy to approach the Holy Table and
if you do, instead of growing in sanctifying grace, you will make
yourself all the more unworthy and deserving of greater punish
ment. Instead, if you have confessed your sins and made a firm re
solve to mend your ways, your receiving the Bread of Angels will
please O ur Lord immensely. When He was here on earth, although
He welcomed everybody, He always showed a particular preference
for devout and innocent children, saying: ‘Let the little children
come to Me, and do not hinder them / [Mark 10, 14] And He
blessed them. Listen, then, to His loving invitation and go to Him
to receive not only His blessing, but Himself.” Countless confes
sions were a tangible and consoling result of these exhortations.
These special celebrations imposed other duties on Don Bosco
because he personally saw to all the necessary details. He decorated
the chapel, trained the choir, taught the altar boys, borrowed the
needed vestments from the Rifugio and set up in the sacristy what
ever else was necessaiy. He also handled the printing of the pro
gram, sent out invitations or personally called on the benefactors
of the Oratory, chose a host for the festivities, secured the priests
for the solemn High Mass and for the sermon, and collected money
for the necessary expenses, one item being a breakfast for all the
boys, regardless of whether they had been to Communion or not.
Those who are familiar with the running of an oratory can add to
this list whatever I have omitted.
T he boys* good behavior and inner joy m atched D on Bosco’s
solicitude for them. For them the chapel was a bit of heaven. It was
a delight to watch their genuine piety. Don Bosco’s cup of hap
piness overflowed in knowing that they were all in the state of
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
grace, and in seeing them approach the Holy Table in a seemingly
endless line.
In the evening, after Benediction, Don Bosco always found new
ways to entertain them, especially with games that were played only
on these more solemn occasions. Don Bosco would prepare a spe
cial place for the numerous benefactors and guests he had invited,
with seats of honor for the more distinguished among them. He pre
sided over everything, while his co-workers were spread among the
boys in the adjacent playground to keep order among them. A few
times a small brass band made up of friends of D on Bosco would
enliven things. The entertainment would start with sack races, with
prizes for the winners. There followed pifiata games with clay pots
full of cookies. Other prizes enticed the boys to climb “the tree
of plenty,” a grease pole with various goodies dangling at the top.
O r they would try their skill at inching up a well-greased wooden
incline. These feats were neither dangerous nor easy, but it was fun
to see boys straining to go up slide suddenly back under their own
weight, provoking wild laughter among the spectators. There were
also illuminations of the windows and playground, balloons, and
fireworks.
O ften D on Bosco himself would put on a juggler’s gown and
stand before a little table prepared for the purpose to perform
various sleight of hand tricks with his old skill, pulling large and
small balls and other objects out of his magic box to the amaze
m ent of his audience. H e m ade objects fly into people’s pockets, or
guessed the cards they held in their hands. His fingers were so
strong that when he was with his boys he would break peach stones
with his bare hands. If anyone had money he would borrow a
scudo, saying, “I’m sorry, but I’ll have to return it in pieces!”
“Go ahead,” was the answer. Naturally those standing round
watched eagerly as he grasped the coin in his four fingers and broke
it in half. He kept entertaining his boys with his tricks until 1860.
The last time he did tricks of this kind, after convulsing them
with laughter, he frightened them by making them look headless.
There was a point to this trick. He often spoke to the boys about
“being headless” or “allowing one’s self to be beheaded.” His pur
pose was to convey a hidden and important meaning: first, a boy
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Solemn Feast Days at the Festive Oratory
95
should strive to be humble and conquer his pride by submitting his
will to that of his superiors and by accepting their rulings and ad
vice in preference to his own immature decisions and whims; sec
ondly, but this was less clearly and not as often mentioned, he was
hinting at the obedience required in the religious congregation he
intended to found through them when he invited them to stay at the
Oratory to help him save other boys. At that time he could not yet
speak openly of a religious congregation1 and had to limit himself
to broaching the matter casually to those boys he knew to be partic
ularly good, generous, and especially devoted to him. Other games
gave him a chance to urge lightheartedly some youngster or other
to be good.
James Bellia,123Joseph Buzzetti and hundreds of their companions
never forgot these entertainments, and told us of many others that
always packed those evenings with so much fun.
On some of the more im portant feast days, such as that of St.
Francis de Sales, Don Bosco would set up a “fortune wheel” with
some tickets numbered and others blank. On a big table he spread
the prizes, some quite valuable, which he had obtained from his
benefactors. Each prize had a number. Before a great crowd of
guests, a boy would turn the wheel. Don Bosco himself would
fish out the tickets, which far outnum bered the prizes, and would
hand them to those who had bought chances. Some of the guests
would draw as many as ten or twelve blank tickets in a row
and would take it with a smile, while the audience, especially the
boys, would have a good laugh. The “fortune wheel” helped Don
Bosco cover the expenses of these special events.
Luck, too, provided a means of keeping the boys pleasantly oc
cupied. Approximately every three months, on the feasts of St.
Francis de Sales, St. Aloysius Gonzaga, the Assumption, and All
Saints he held a lottery.8 The prizes were mainly books of devo
tion, novels, framed pictures, crucifixes, medals, games and occa
sionally a few pairs of shoes or some yards of cloth for the more
1It was a time when in Piedmont religious orders were being vilified and sup
pressed. [Editor]
2 An Oratory boy and later a diocesan priest. [Editor]
3Regulations for the Festive Oratory, Part III, Cb. 5.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
deserving. Attendance and good behavior determined the order in
which the boys would draw tickets which entitled them to pick their
own prize.
Besides these occasions, Don Bosco held other lotteries, less for
mal but no less attractive, practically every month. It was no mean
work to num ber by hand some six hundred tickets and stubs, then
fold the tickets and put them into a box. Besides, he also had to
enter all the numbers in a ledger and specify the prize allotted.
Standing either at his room ’s balcony o r on a chair outside the
church, Don Bosco would announce the rules of the lottery as he
shook the box. Then very slowly, for he wanted to prolong the ex
citement as much as possible, he would draw out the numbers and
read them aloud. The boys would push and shove against each
other in the courtyard, their eyes riveted on Don Bosco or on the
stubs they held in their hands. Sometimes, when he announced that
there would not be prizes for all, the suspense would make them all
the more attentive as everyone hoped to be one of the lucky winners.
More often than not, though, Don Bosco arranged for everyone to
win some little thing. Their interest would then be even keener,
each wondering what he would get. Spread out on a table were
several ties, a hat, a cap, a jacket, a cake, some fruit, candy and
other desirable things. Bursts of laughter and much handclapping
would greet the announcement of certain booby prizes, such as a
baked potato, a carrot, an onion, a turnip, or a chestnut! The boy
with the winning num ber never failed to come up for his magnifi
cent prize. Sometimes the prizes were collective, that is, a num ber
of boys would win a prize which they had to share, such as a large
cake, assorted foods and drinks. Depending on the prize, there
would be four, five or ten boys sharing it, bu t the first to win the
prize could not claim it until chance would determine his other
co-winners. The way such groups were thrown together always
called for much comment and laughter, for temperaments differed
considerably, and occasionally some of the co-winners were not
the best of friends. However, everything went well and better feel
ings usually prevailed.
It must not be imagined, though, that Don Bosco was overgen-
erous on these occasions. Except in very few cases or unless his
benefactors provided valuable gifts for the raffle, he knew how to
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Solemn Feast Days at the Festive Oratory
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be thrifty and spend his money on more urgent needs. The prizes
never cost m ore than ten lire and he was always able to find some
generous-hearted person to pay for them. With the expenditure of
only three and a half lire, Father M ichael R ua tells us, he often
managed to provide very handsome but inexpensive prizes and al
ways to satisfy all the boys in a surprising manner. Don Bosco
used to say: “Boys value things according to the way they have
been taught. It isn’t the value of the gift that m atters, but the spirit
with which it is given and its timing. This is what they like.”
Don Bosco’s affable ways made everything seem beautiful and
desirable.
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C H A P T E R 13
Music Teacher
I N the previous chapter we spoke of D on Bosco’s anxiety
to do everything possible to give his boys an extra good time on
special feast days and we also made a brief allusion to sacred music.
We shall now speak about this at greater length to bring into ever
sharper focus D on Bosco’s untiring zeal. H e passionately loved sa
cred liturgy; for this reason he continued classes in singing. To
wards the end of 1847, and all through the following year he also
increased the num ber of choirboys. But what difficulties he had to
overcome! O n his own, he had learned to play the piano, b u t since
he could not afford such an expensive instrument, he used to prac
tice at the home of a fellow priest. To keep his pupils on key and
to accompany [outdoors] their hymns in honor of Our Lady, he
bought a twelve-//re accordion in July, 1847. Then on November
5 ,1 8 4 7 , for a m ere thirty-five lire he bought a small harm onium for
the Pinardi Chapel.1 One can easily imagine how tuneful its notes
must have been! It was operated by a hand crank, and its repertoire
consisted of the Ave maris Stella, the Litany of O ur Lady, the Mag
nificat, and a few other sacred hymns. F o r countless years it had
probably been moved on feast days from one country chapel to
another. While it could do for ordinary feast days, it was useless
when circumstances called for a change in the musical program. A
piano, therefore, was becoming more and more necessary for Don
Bosco’s singing classes. F ather John Vola, Jr. m et this need by
donating a harpsichord, or rather an ancient spinet, he had at home.
“This has cost me thirty lire, don’t forget!” he said with m ock so
lemnity when the boys came for it.
Shortly after, D on Bosco picked about fifty bright boys who had
i See Vol. II, pp. 334f. [Editor]
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Music Teacher
99
fine voices and were musically inclined. Some of them he had al
ready drilled in sight-singing; a few others belonged to the first
Oratory choir we have already mentioned.2 From long practice
these boys were used to the method which Don Bosco had devised
for them and to the kind of music he taught them. The great ma
jority of the boys, however, had never sung before and knew noth
ing at all about music.
A t all costs, Don Bosco wanted to solemnize the more important
feast days by having his boys sing; the prospect of long months of
practice to have them learn the pieces by ear did not discourage
him. He had a hard time finding easy and suitable music, so he
composed his own Mass, a Tantum ergo, and some settings for the
psalms of Vespers, adding these to the pieces previously mentioned
which he had already composed.3 His melodies were often adapta
tions from sacred hymns the boys already knew, to which he had
added some original opening and closing measures. He would work
in the more majestic and inspirational Gregorian melodies of anti
phons or graduals, with only occasional slight melodic or harmonic
variations. He would also compose a few simple solo melodies.
All this may sound so trivial as to be scarcely worth mentioning.
Yet in all frankness we can say that this marked the first begin
nings of that reform of church music which he so ardently desired
to bring about. As a m atter of fact, most contemporary choir di
rectors, having only superficial knowledge of sacred music and little
interest in learning, preferred to follow the trend of the time by
botching the Kyrie, Gloria, Credo and other sung parts of the Mass
with choral and solo parts from operas. They did the same with
Vespers, and it was not uncommon to hear the Tantum ergo sung
to the tune of a popular song. Sacred words set to worldly music
was a form of sacrilege Don Bosco could never stand.
Sitting at his spinet with his new choirboys grouped before him,
he would play the pieces over and over again, sing them himself,
and then have the choir repeat them constantly until they were
finally mastered. Progress was slow, however, because a num ber of
boys had jobs and could not attend regularly.
On the eve of a feast day, Don Bosco would distribute the var-
2 See Vol. II, pp. 300, 436f. [Editor]
3 See Vol. II, pp. lOlff. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ious parts they were to sing, and then ready himself for some disap
pointment that would put his patience to new tests. The following
day some choirboy, envious or resentful because he had not been
given the part he liked, or for some other reason, would not show
up on time, leaving Don Bosco in the predicament of either singing
the absentee’s p a rt himself or replacing him w ith some other choir
boy. Such conduct was all the more uncalled for since D on Bosco
always saw To it that the choir and altar boys got a small rew ard
or were treated to a special breakfast on these occasions.
The following Sunday the peevish choirboy would show up again
as if nothing had happened. Don Bosco made it a point not to
reprim and him and to overlook his fault lest the boy leave the
Oratory for good. His param ount policy was always to subordinate
everything to the salvation of souls. H e used to repeat: “Patience
smooths away lots of difficulties.” As a preventive remedy, how
ever, he started to teach the same solo parts to several boys at the
same time. That took care of the trouble, for it no longer paid to
act peevishly. L ater on, though, at an opportune moment, D on
Bosco would not fail to correct those in need of it and to curb their
pride. He would exhort them to sing for the higher motive of
pleasing God.
Singing formed yet another tie binding the boys closer to the
Oratory and attracting others to join. Outsiders, including priests
who visited the Oratory, marveled at this boys’ choir that responded
so well to its director, and it was not long before they asked and
even begged for them to sing in their own churches.
N o one but D on Bosco could have m anaged that choir. “I was
the only one who could conduct them,” Don Bosco would often
say, laughing. Nobody else, in fact, could have read his score; it
was simply illegible! Some pieces were clearly written out with all
their notes; others had only a few bars. A symbol, a letter, or a
number might mean a repetition, or a refrain. There would some
times be a few plain chant notes. Indications as to key, accidentals
and tempo existed only in D on Bosco’s mind.
He was once invited to have his choir sing a Mass at the shrine of
Our Lady of Consolation. He arrived on time with a few choirboys
and the score of the Mass he had composed. The church organist
was the renowned Maestro Bodoira. W ith a cryptic smile Don Bosco
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asked him whether he intended to accompany the Mass, since it
was quite new. “I think I’ll manage,” Bodoira replied in a huff,
since he was extremely gifted at playing even the most difficult
scores at first sight. Don Bosco gave him the score, but the maestro
never even glanced at it. When it was time for Mass, he opened the
score, looked at it, shook his head, and attempted to play it. The
singers were all off key. “Who can make head or tail of this?” he
exclaimed. “W hat key is it in?” Finally, sputteringly he gave up and,
grabbing his hat, he stormed out. Don Bosco, who had expected
this to happen, took his place at the organ and skillfully accom
panied the Mass to the very end; his choirboys never missed a note.
The congregation was enchanted by the silvery tone of their voices
and by the devout behavior of the boys whose faces radiated faith
and innocence. When the choristers passed through the sacristy they
were m uch praised. There were also praises for the organist who
was presumed to be none other than M aestro Bodoira himself. This
was a fine tribute to D on Bosco for having played the accom
panim ent so well, and it was all the more significant because of
the circumstances. O ur source of inform ation is a form er pupil of
the Oratory in those early years, now a doctor of letters.
D on Bosco’s innate taste for music filled his mind and heart with
heavenly melodies, but he used to joke about the musical worth of
his compositions. Nevertheless, his deep love of sacred worship in
spiring them and his humble selflessness would deservedly entitle
them w ith this scriptural verse: “In the presence of the angels I will
sing your praise.” [Ps. 137, 2]
Unassumingly and with scanty means, as usual, he had started a
school of singing. Under his wise guidance it would not only en
rich and enhance divine worship, but it would also perfect the
m oral and intellectual education of his pupils. The love and study
of music was to become a perm anent and distinctive feature of all
his schools, because he considered it a necessary element of school
life.
To show his regard for music, he started the custom of inviting
to dinner on the feast of St. Cecilia five or six choirboys outstanding
for their behavior and performance, a practice he kept up for many
years.
His choir enthusiastically filled the needs of the moment, but
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
after a few months Don Bosco started a preparatory class and put
a young man, James Bellia at its head. Don Bosco was not satis
fied with just having the boys sing; he wanted to give them proper
training. There were no teaching aids at his disposal. A chair placed
on a small table against the wall had to serve as a music stand for
placards on which he had printed by hand sight-singing exercises.
W hen their other duties permitted it, Father [Louis] Nasi and F a
ther [Michelangelo] Chiatellino gave more advanced lessons to those
boys who, in D on Bosco’s opinion, showed greater promise.
Meanwhile, news of this singing school had gotten around town.
Since this was the first and only school with so many pupils, and
since this was the first time that one teacher attempted to teach
singing to a group of boys simultaneously, a great many visitors
came to see what it was like. Don Bosco wrote:
Distinguished teachers like Louis Rossi, Joseph Blanci, Joseph Cerutti
and others, came almost every evening for several weeks to listen to my
lessons. This only apparently belied the old saying that no disciple is
above his teacher because my knowledge of music was almost nothing
compared to theirs. Nevertheless, there I was, teaching in their presence.
They, of course, had not come to learn music from me, but were in
terested in the method which is now in. use in all our schools. At that
time any boy who wanted to learn singing had to find himself a teacher
for private lessons. Only after sufficient training was a boy admitted to
a choir. Then, under the direction of a good choirmaster, he would
practice singing for either the theatre or the church.
The outstanding music teachers mentioned above were espe
cially impressed by the silence, discipline and attention of the pu
pils, as well as D on Bosco’s effective techniques in teaching so many
of them at the same time. It was not classical music, but yet it had
its difficulties. They could not get over the fact that D on Bosco
could drill them in sight-singing and train them to sing high notes
with no noticeable strain. They freely admitted having learned a
few things from Don Bosco, whose method they later imitated.
Meanwhile, he was proving himself capable of coping with the
task he had undertaken, and there was reason to believe that, either
alone or with the help of others, he would exceed all expectations.
In fact, that first singing class and that humble spinet were to pro
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duce outstanding musicians, not a few renowned organists, and
hundreds of similar schools that were to make quite a name for
themselves. In recognition of Don Bosco’s achievements in vocal
and instrumental music, the municipal authorities of Turin awarded
him a prize of one thousand lire. On such occasions as these, he
would not fail to instill in his boys respect for and obedience to the
civil authorities, and his words were effective.
But he was not yet satisfied, for he dreamed of great choirs, not
for concerts, but as a means for the faithful to express themselves
in prayers and hymns. He was all for genuine Gregorian chant, but
he wanted it well-prepared and so sung that the faithful could again
find in the church services the charm of which the ancient Fathers,
especially St. Augustine, had written. In later years he often used
to say that what he liked most was to hear a boys’ choir of about a
thousand voices, divided into two groups, sing a Gregorian Mass
in M ary Help of Christians Church. For him this was the height of
the sublime.
Therefore, as early as 1848, on Saturday evenings, since no eve
ning classes were in session, Don Bosco used to have a group of
boys practice the correct reading of the Vesper psalms. Once they
had mastered that, he taught them to sing the antiphons of the
following Sunday, while a new group of boys was drilled in read
ing. W hat is surprising is that all these lads were just uneducated
young apprentices. When, years later, many boys began boarding at
the Oratory, he had them learn Gregorian chant in the very first
few months of the school year. Those who came during the sum
mer months were taught to read music and practice sight-singing
while the other boys, who were already past this stage, were drilled
in singing psalms, antiphons and Masses. He did this also because
he desired that the boys, once back in their villages and towns,
should help their pastors with the singing at church services, all the
more so since he realized that little by little, hum an respect and
ignorance would soon take their toll of church choirs. It was also
his policy not to admit boys to singing class until they had learned
Gregorian chant. For the contents of this chapter we are indebted
to Father Michael Rua, Bishop John Cagliero and many, many
others.
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A Favorite Confessor
TP
-ID OR D on Bosco, religious festivals, playtime, games,
vocal and instrum ental music, raffles, and school were b u t means to
accomplish one purpose: getting his boys to make good, frequent
confessions. He gave no thought to his own inconvenience and
sacrifice.
“M y dear boys,” he would exhort them continually (an d this
same exhortation he inserted in the first edition of The Companion
of Youth) , “if you don’t learn to make good confessions while you
are young, you run the risk of never learning at all. This would
badly hurt you spiritually, and you would risk your eternal salva
tion. Above all, I would like to convince you that, whatever the sin
burdening your soul, it will be forgiven in confession as long as you
receive this sacrament with proper dispositions.”
To win their full confidence, he taught and explained what these
dispositions should be, stressing nicely and convincingly that their
confessions had to be sincere. A t the same time, he knew how to
present to their young minds the ugliness of m ortal sin, and to their
hearts reasons for loving God. “God is a good father, and is deeply
grieved when He has to condemn any one to hell. We were doomed,
and Jesus died to save us. D o we, then, still want to offend Him?”
Then, after exhorting them further to keep their good resolutions
and carry out their confessor’s suggestions to avoid relapsing into
sin, he urged them to take these three all-inclusive resolutions and
to ask the Blessed Virgin for help in keeping them:
1. T o behave devoutly in church.
2. To obey parents and all other superiors promptly.
3. To fulfill zealously the duties of their state of life, and to
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resolve to work for the greater glory of God and the salvation of
souls.
Furthermore, having formed the habit of greeting the Guardian
Angels of people he met, Don Bosco also prayed to his boys’ G uard
ian Angels for help in making them good. He further urged his
boys to recite the Glory Be three times in honor of their heavenly
custodians.
As a result of D on Bosco’s kind, attractive ways, the boys felt
gently drawn to his confessional, prompted not only by the love,
esteem and confidence they had in him, but also by the realization
that hearing confessions was his very life and consolation. N ot at the
O ratory alone, but wherever Don Bosco went, in towns and villages,
youngsters felt mysteriously attracted to him for the very same rea
sons. He, in turn, regarded it as his crowning achievement to be
always surrounded by clusters of boys, eagerly awaiting their turn to
tell him the secrets of their souls. A fter having labored so long and
arduously for them, he found his greatest delight and fulfillment in
being able to restore them to the grace of God.
Sometimes, especially during the early years of the Oratory, as
many as a hundred young boys, totally undisciplined, would cluster
about him, all anxious to make their confession at once [without
benefit of the privacy of a confessional]. It was perhaps the second
or third confession they ever made, and their boisterous impatience
would have dissuaded any other priest from hearing them under
such conditions. With no catechists to monitor them, they quar
reled to go first, pushing forward and being shoved back. It was a
strenuous task to put order in that confusion, but eventually the
youngsters would quiet down and kneel in silence. Don Bosco then,
turning to the boy nearest him, would raise his hand to bless him,
and the others close-by would all cross themselves as though about
to begin their own confessions. Don Bosco, unperturbed, had to
hear them standing up, keeping the other young penitents at arm ’s
length as they tried to push forward while he put his ear to the
lips of the youngster making his confession in a low voice.
A n amazing change would come over the youngsters as they
approached Don Bosco. They would suddenly quiet down, seem
ingly beyond any distraction, intent solely on unburdening their
souls. Their faces would show how they understood Don Bosco’s
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
brief advice, as silently they withdrew to a quiet corner to recite
their penance. Here one could almost see the grace of God spread
ing its merciful wings over Don Bosco and his charges!
In a short time, too, the behavior of the boys waiting for their
confessions took a turn for the better, even though there was still
room for improvement, as will be clear from what follows.
Don Bosco was unfailingly courteous and cordial in greeting all
boys, even if they were rude, ignorant, careless and unprepared for
confession, and he always found a way to lead them all to God.
Once he characterized certain youngsters as follows.
They come to the confessional, but don’t utter a word, and when they
are questioned, they say nothing. If confessions are heard in church, such
lads should be called to the front of the confessional, instead of remaining
at the grating, for then they will answer more readily. Further, if the
priest places his hand over their heads, it helps keep them from gaping
around, as they usually do. Generally they open up, but, at the start, the
priest must have much patience in kindly and tactfully asking and repeat
ing questions to get them to talk. I have come across boys from whom I
first thought I could never extract a single word, but, thanks to a rather
unusual trick of my own, I managed to make them talk. When they
would not answer my routine questions, I would switch to unusual ones,
such as:
“Did you have your breakfast this morning?”
“Yes!”
“Were you really hungry?”
“Yes!”
“Have you got any brothers?” And so on. Once the ice was broken,
they kept answering other questions about the state of their conscience
and made a clean breast of it.
This is not the time to dwell at length upon the various expe
dients he used to help his young charges make a good confession.
We shall come to that later. Now we shall only speak of the large
number of penitents who chose him as their confessor.
Very often, on Saturdays, Don Bosco stayed as long as ten or
twelve hours at a time in the confessional, while his once restless
and mischievous charges patiently awaited their turn. When con
fessions went on past eleven or midnight, Don Bosco would often
doze while hearing some boy’s confession. O n noticing it, the lad
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would stop and, not daring to wake him, would wait for a while,
and then sit down on the kneeler until Don Bosco should awaken.
Usually, an hour or two later, Don Bosco would hear the snoring
of the boy, who had also fallen asleep. By now it would be three or
four in the morning and the sacristy of the Oratory would present
a strange sight. Boys were sprawled all over the floor, sound asleep
in a variety of comical postures: some kneeling and resting their
head against the wall; others squatting, head down on their arms
crossed over the knees; others with their legs stretched on the floor
and their backs leaning against the wall; a few propped on the next
boy’s shoulder; others spread-eagled on the floor.
Don Bosco had to smile as he surveyed the scene. These lads
had not gone home and yet their parents had not even troubled to
come looking for them. They were all on their own. Before coming
to the Oratory they had roamed the city at night, free to get into
trouble that would inevitably land them jail and perhaps jeopardize
their eternal salvation. Yet here they were, peaceful in heart and
far from all danger of wrongdoing, patiently waiting for a chance
to cleanse their souls of sin.
Upon hearing Don Bosco stir, some of the boys would wake up,
look around, and meet D on Bosco’s smile.
“W hat are we all doing here at this hour?” D on Bosco would
ask.
“There’s no point in going home now,” someone would reply.
“Well, then, let’s get on with confession!”
“Yes, let’s!”
So Don Bosco resumed his role. Those who were awake began
making their confession, while the others peacefully slumbered on
until they were awakened one by one in time to prepare themselves
properly.
Meanwhile dawn was approaching, and repeated knocking on
the door announced the arrival of boys coming for Mass. The new
comers now invaded the sacristy, and confessions would continue
with no letup until nine or ten.
“M any a tim e,” Joseph Buzzetti told us, “I saw D on Bosco
spend whole nights hearing confessions. A t dawn he would still be
where he had been sitting at sunset of the day before!”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
One evening, the eve of a solemn feast, as the clock struck ten
many boys were still waiting for confession.
“I think it’s time to get some sleep, boys,” D on Bosco suggested.
“It’s very late!”
“Please go on,” they begged.
D on Bosco obliged, but after a while, one after another, they
all dozed off. D on Bosco followed suit, resting his head wearily
on the arm of a boy named Gariboldi whose confession he was
hearing. The boy’s hands were folded, his forearm resting on the
kneeler. D on Bosco did not awaken until around five in the m orn
ing. Seeing all the boys stretched out on the floor asleep, he turned
to poor Gariboldi, who had been awake all night, and said, “It’s
really time we all went to bed.”
As he spoke the boys awoke and Don Bosco resumed confes
sions. T hat afternoon, at about two o’clock, D on Bosco noticed
that G ariboldi’s right arm was in a sling. “W hat happened to your
arm, young fellow?” he asked.
“Oh! nothing,” he answered, unwilling to say more.
D on Bosco was not to be put off by the answer; it was not like
Gariboldi, who was so talkative and outspoken. He pursued the
subject.
“Well, if you really w ant to know, I ’ll tell you!” the boy replied.
His arm was black and blue because all night long it had been
pinned to the arm rest of the kneeler by D on Bosco’s head. He had
not awakened him out of respect, although the pressure on his arm
had been quite painful. A fine example of the affectionate esteem
the boys felt for Don Bosco!
On some Sundays Don Bosco might have a preaching engage
ment outside Turin. When the boys came to the Oratory and did
not find him, they would ask M am m a M argaret, “W here’s D on
Bosco?”
“H e’s out. He went to Carignano.”
“How do you get to Carignano?”
“First you go to Moncalieri, and there you come across a wide
road that will lead you straight to it. W hat do you want with him?”
“We want to go to confession!”
“There is a priest taking his place.”
“B ut we w ant D on Bosco.” Thereupon the boys would set out
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for Carignano as though it were just around the corner. They would
get there around eleven, covered with dust, weary and hungry.
Nevertheless, they would go at once in search of Don Bosco. On
finding him they would call out, “Oh, at last, Don Bosco! We want
to make our confessions and then receive.”
“A re you still fasting?”
“Of course!”
Don Bosco would return to the church, hear their confessions
and give them Holy Communion. Meanwhile he was rather wor
ried about feeding them. He could not send them back fasting. The
local priests of the parish, however, sensing his distress and moved
by the boys’ piety would always come to his aid generously. After
the repast, [when the time came for the afternoon services], the boys
would go into the choirloft and sing Vespers, the Litany of the
Blessed Virgin and the Tantum ergo (which they had learned in
their evening classes) to the delight and amazement of the villagers.
After church services, they would start back on the long trek home.
Such incidents were repeated many times at Sassi, Superga and
other nearby localities. If the boys happened to get there before
Sunday Mass, they would also sing it. Their joy knew no bounds
if in the evening Don Bosco would walk back to the city with them.
In those days all the boys wanted nobody but Don Bosco as their
confessor. Although he usually invited other priests to help him,
among them Father Louis Dadesso, an Oblate of Mary, very few,
if any, availed themselves of their services. Thus it happened that
these additional confessors stayed in church briefly and eventually
stopped coming. Rather than go to confession to somebody else, the
boys preferred that the Mass be delayed, and did not mind waiting
patiently and prolonging their fast until they could receive Holy
Communion. Actually, this Mass was never celebrated at any rig
idly fixed time since Don Bosco could never start until he was
through hearing confessions.
We have had occasion to hear many of these boys (now grown
men) talk of their singular and devoted affection for Don Bosco.
“He was our spiritual director for five, eight, ten years,” several
would say, “and if we are what we are today both as citizens and
as Catholics, we owe it all to him.”
Of the conversions that were the result of D on Bosco’s love of
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
his fellow men we can only know an insignificant fraction. We shall
cite just one incident which we ourselves witnessed. The sacristy
was full of boys kneeling on the floor while a tall and powerfully
built young worker, about twenty years old, was making his con
fession with great concentration. It was the first time he had ever
approached D on Bosco. In a very audible tone he began to tell his
sins which were neither few nor slight. Don Bosco cautioned him
to lower his voice and vainly tried to muffle it with a handkerchief.
The boys nearest the penitent even nudged him and whispered to
him to talk softer. He paid no heed and continued in the same
vein, occasionally kicking those who kept tugging at his sleeve. The
boys had to plug their ears. Finally, after receiving absolution, the
young worker kissed D on Bosco’s hand so loudly that a ripple of
laughter went through the crowd. He then arose, radiating peace,
joy and humility. As he made his way through the boys, some
whispered: “Why did you talk so loud? Everyone could hear your
sins.” The young m an stopped, spread out his arms, and exclaimed
with great candor: “So what? I did commit those sins, but O ur
L ord has forgiven me. I ’m going to turn over a new leaf! A nd that’s
all there is to it!” So saying, he knelt apart from the rest and spent
a half hour in thanksgiving without stirring.
Toward the end of his life Don Bosco used to reminisce over
these incidents. As we listened intently he told us:
You can’t imagine how much I regret being no longer able to spend
some time with the day pupils, especially the apprentice bricklayers.
With God’s help, I used to have a chance of doing them a great deal of
good. To this very day I am thrilled whenever I can talk briefly with them.
In those early years they thought so much of me that they would have
done anything to please me. For instance, I would ask someone, “When
will you come for confession?”
“Whenever you say. I’ll even come every Sunday.”
“No. Every two or three weeks will do.”
“Very well. I ’ll do that.”
Then I would continue, “Why do you come to confession?”
“To be in the state of grace again.”
“Good! That’s what matters most. But is that your only reason?”
“Also to acquire merit.”
“Any other reason?”
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“Because Our Lord wants it that way!”
“Anything else?” Then, since the youngster did not know what else
to say, I myself would add: “And also because it pleases Don Bosco
who is your friend and has your interest at heart. Isn’t that so?” These
words would move him deeply and he would take my hand and kiss it,
sometimes even shedding tears of joy. I used to say that in order to give
them an ever greater confidence.
Don Bosco was not just a man. He was above all a priest. He
sought the boys’ love in order to offer it to God. With this end in
view, in his Regulations for the Festive Oratory he offered practical
suggestions for worthily approaching the two great means of grace,
the sacraments of Penance and Holy Eucharist.1
1 In this edition we have placed these regulations in Appendix 4 of this volume.
[Editor]
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C H A P T E R 15
A Boys Idol
I n every boy Don Bosco saw and loved the image of the
boy Jesus and he spared no effort to make the grace of their Divine
Model shine in them. In turn, with the unerring intuition of youth,
the boys were utterly certain of the purity of his motives and of his
readiness to sacrifice himself for them; willingly they accepted his
guidance. Thus, he was able to direct them not only on Sundays,
but also during the week when they could not attend the Oratory.
This trust and confidence were also a result of his solicitude for
them in the evening schools. All his pupils had a copy of The Com
panion of Youth and in reading it they would rem em ber w hat he
had told them in his sermons.
The first virtue a boy should practice is obedience to his father and
mother. Pray for them every day so that God will grant them every
temporal and spiritual blessing. After your morning prayers, go to your
parents and find out what they wish from you, and do nothing without
their consent. If necessary, help them with the household chores; show
them especially any money or goods you may have received as a gift or
as payment, and use them as they suggest. Always be honest with them;
never cover up your faults with excuses, or deny them, which is even
worse. Always tell the truth. Besides being sinful, lies make us resemble
the devil, the greatest liar ever. Moreover, when the truth is discovered,
you will become known as a liar and you will acquire a bad reputation
with your superiors and fellows. During the day the boy who wants to
live his Faith should attend to his duties and sanctify them by saying: “O
Lord, I offer You this work. Give it Your holy blessing.” Say grace before
and after meals. Do not feel embarrassed to act as a Christian even out
side of church.
During the day, read about some saint, such as St. Aloysius Gonzaga,
or look over one of the short readings at the beginning of this book. Once
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in a while recall the advice your confessor gave you at your last confes
sion. Morning, noon and evening, say the Angelus. Escort the Holy
Viaticum when it is brought to the sick, and if you cannot do this, recite
an Our Father and a Hail, Mary. Say them again when the bell tolls for
the dying, if you cannot go to church and say a prayer. When it tolls for
the dead, recite the Requiem ceternam three times for the souls that have
just passed into eternity. Every evening, if you have not done so before,
recite the third part of the rosary together with your brothers and sisters,
devoutly and without haste, without sprawling or squatting on your heels.
After your night prayers, spend a few moments examining your
conscience, and if you find you have committed some mortal sin, make
a sincere act of contrition, resolving to make your confession as soon as
possible.
F o r boys living with their families The Companion of Youth
contained other very valuable suggestions for avoiding sin, while
to those who were away from home Don Bosco offered similar
advice, although more briefly, in his Regulations for the Festive
Oratory.1
Such norms proved to be valuable spiritual aids to the boys, be
cause many of them followed them in their entirety, and the others
did so at least in their substance. As regards practices of piety, the
boys rarely failed to carry out at least some of them daily.
During the week, though, Don Bosco continued to visit his boys
at their jobs, lest he lose the fruit of his Sunday gatherings, a cus
tom he had started 2 when taking courses at the Convitto Ecclesias-
tico. He considered it important to meet their employers in their
own workshops or stores, especially when he was able to give or
receive good news about the young apprentices. These people could
notice how much their apprentices had improved since they had
started frequenting the Oratory, and often they appealed to Don
Bosco for more boys, since they knew by experience that they would
be honest, obedient and diligent. Nevertheless, Don Bosco always
kept an eye on their conduct. The employers invariably expressed
their deep satisfaction; not only were the boys well-behaved, but
they also made rapid strides in learning the skills of their trade.
1A rather lengthy footnote has been transferred to Appendix 5 of this volume.
[Editor]
a See Vol. II, p. 74. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Since D on Bosco never failed to give praise where praise was due,
the boys felt spurred to do even better. It was a genuine delight for
both employers and apprentices to see Don Bosco show up in their
workshop, and when he took his leave they would beg him to come
again. This he invariably did, often bringing along some new ap
prentice. In Turin, he often ran into young boys who would ask
for money. Frequently he did not have a cent to give them, and so
he would encourage them in a kindly way to trust in Divine Provi
dence, and urge them not to be idle but to look for a job. He would
also invite them to the Oratory on the following Sunday. If, through
no fault of their own, they still could find no work, then, as a loving
father, he would recommend them to some employer. Father Gia-
comelli and Canon John Baptist Anfossi several times accompanied
him on these visits to the workshops, visits which D on Bosco kept
up for many years.
N ot only young apprentices but also boys working in stores
throughout the city showed their love and gratitude for D on Bosco.
L et a few incidents suffice.
In Turin at that time it was a familiar sight to see boys suddenly
dart out of doorways and stores to press round him and kiss his
hand. Onlookers were touched by such a show of affection and
adm ired D on Bosco’s endless patience under the circumstances. F a
ther [Stephen] Giorda, pastor at Poirino, once saw him surrounded
by swarms of boys who, in their eagerness to greet him, almost
knocked him over. Annoyed at what he considered excessive famil
iarity, the priest drew near and scolded the youngsters to make
them scatter, but D on Bosco gently remonstrated, “Leave them
alone, they mean well!”
One evening D on Bosco was walking along Via D ora Grossa,
now Via Garibaldi, and he passed a clothing store with a glass
door. A young boy from the Oratory worked there as delivery
boy. Seeing Don Bosco, the boy was overjoyed and dashed out to
greet him. He forgot about the door and smashed the glass to smith
ereens. D on Bosco turned and, stepping gingerly amid the debris,
opened the door for him. The boy, deeply embarrassed, came close
to him, followed by the proprietor who was understandably quite
upset. A crowd gathered. “What happened?” Don Bosco asked the
boy. The youngster frankly replied, “I saw you passing by and I
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wanted to say hello to you so badly that I forgot about the door
and ran into it.” The proprietor, though, had not yet regained his
composure and kept blaming the thoughtless boy. “Why be so hard
on him ?” D on Bosco asked. “C an’t you see it was an accident?”
“Yes, but see what happened,1W ho’s going to pay for it?”
“It won’t cost you a penny,” D on Bosco replied. “Just leave this
poor boy alone. It’s somehow my fault, and I ’ll pay for it.”
“Well, in that case, I won’t say another word. Who are you,
may I ask?”
“I ’m Don Bosco. I live at Valdocco.”
By now the proprietor’s wife had come out, a kind looking lady.
“Oh, you are Don Bosco,” she said, and, turning to her husband,
added, “Why don’t you forget about it? Don’t you know that Don
Bosco hasn’t got money to throw away?”
“B ut who is going to replace this glass?” insisted the merchant.
The woman said nothing, but the following day she came to the
O ratory to see D on Bosco. “I hope that our dear Charles won’t try
going through glass doors again. Here is money to pay my husband,
but please don’t tell him where it came from. Y ou shouldn’t have to
worry about this. A boy’s generous impulse and your kind work for
m any poor boys should not suffer because of an accident. Ask God’s
blessing for me.”
Another time, Don Bosco was passing by St. Lawrence Church
with Father [Anthony] Cinzano, his pastor at Castelnuovo. Several
young bootblacks and chimney sweeps, twelve or thirteen years old,
were leaning against the wall, soaking up the spring sunshine. Spot
ting him, one of the bootblacks cried out, “D on Bosco! Let me
shine your shoes.”
“Thanks, friend, but I’m in a hurry.”
“I ’ll shine them in a jiffy!”
“A nother time. Just now I can’t.”
“But I ’ll be quick. I really want to!”
A t this point a chimney sweep broke in, “Stop bothering him!”
“I ’ll talk to anyone I please!”
“C an’t you see he’s in a hurry?”
“So what? I happen to know Don Bosco, see?”
“I know him too.”
“B ut I ’m a friend of his,”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
“So am I.”
“But I like him m ore than you do.”
“T hat’s w hat you think!”
“I do.”
“Says you!”
“You’d better shut up!”
“M ake me!”
“You want me to push your face in?”
“You? Just try!”
“Y ou’re crazy!”
“So are you!”
Like a flash they went for each other, rolling on the ground and
grabbing each other by the hair. In the melee the shoeshine kit was
overturned and its contents spilled all over the sidewalk. Don Bosco
stepped between them. “Break it up, break it up, my boys! This is
no way to settle things!”
It was quite a job to separate the two scrappers. They stood
glaring at each other.
“I still say I like him more than you do!”
“I’ve been to confession to him .”
“So have I.”
“H e gave m e a m edal.”
“H e gave me a book!”
“D on Bosco, isn’t it true that you like me better?”
“Y ou’re crazy! He likes me a lot more!”
“D on Bosco, you tell us! W hom do you like better?”
“Well,” exclaimed D on Bosco, “this is quite a problem! Look at
my hand.” He held out his right hand. “D o you see my thum b and
index finger? Do you think I would want to lose either one of them?
Which do you think I like better?”
“You like them both, of course!”
“Right! I feel the same way toward you. Y ou are like these two
fingers, and it is so with all my boys. T hat’s why I don’t w ant you
to fight over it. Come along with me, and let’s forget about this
scrap. It doesn’t help anybody. L et’s go.” So D on Bosco walked
on with the two boys close to him, followed by the other chimney
sweeps and bootblacks, and by a small crowd that had been at
tracted by the scuffle. He walked with this motley crew as far as the
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basilica of SS. M aurice and Lazarus chatting amiably with them all
the way. There they parted, and the boys sat down on the steps of
the church to enjoy the sun.
Eventually, that chimney sweep, a native of the Aosta valley,
became a boarder at the Oratory and distinguished himself for his
good conduct and talent. His mother came to visit him one day and
was taken aback to learn that he was studying for the priesthood.
“A chimney sweep going to be a priest?” she exclaimed. “Impossi
ble!” It was too irreverent for her. Don Bosco told her to wait and
see, and she agreed. Unfortunately, the boy became seriously ill and
had to return home, where he died a saintly death.
“How many fine lads there were among those chimney sweeps,”
Don Bosco used to say. “Their faces may have been black with
soot, but how pure their souls were!”
He was particularly solicitous for them. Whenever he met chim
ney sweeps he would give them money and invite them to the Ora
tory. In those years they were the special objects of his pastoral
care. These young Savoyards used to come down from their moun
tain homes, all innocence, with no inkling of the evil they would
come across in the city, and knowing no dialect but their own. They
needed instruction in their Faith. Especially had they to be pro
tected from evil companions. D on Bosco’s efforts were successful.
He won their trust, often provided their livelihoods, watched over
them and by his advice kept them from evil. In turn, they responded
to his care and were a source of great consolation to him. Don
Bosco’s efforts to recruit boys for his festive oratory, especially for
the Lenten catechism instructions continued until the year 1865.
While caring for poor boys, he in no way neglected adults and
their families, especially on weekdays. Usually he lunched around
noon; immediately afterward he set about writing petitions on be
half of needy people. This act of charity might seem insignificant,
but it actually ought to be considered one of his outstanding achieve
ments. When Turin was the capital, these unfortunate people fre
quently appealed to the king and to his ministers for help in their
straitened circumstances. Their needs were grave and urgent, but
unfortunately many of them could not write, nor could they find
anyone to write for them gratis. Some could not even afford to buy
stationery. Consequently, a great many of them came to the Ora-
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
toiy, where Don Bosco would patiently listen to the recital of their
woes and send them away satisfied. D uring the first five or six years
[since the establishment of the Oratory at Valdocco] he personally
attended to this task, very tedious in itself, but rewarding and grat
ifying to him. Later, when a room could be spared as a reception
office, he arranged for one of his young clerics or another suitable
person to sit there at certain hours and write petitions for those in
need. He made sure of this especially when he had to be absent
from Turin. He even supplied the stationery, which in the long run
was not an insignificant cost. From 1847 to 1870 and even later,
a day never passed without someone coming for help. Many of
these petitions were sent to the most illustrious and wealthy families
of Turin. Thousands of people were helped in this way and of
course the Oratory became a well-known part of the neighborhood.
W hen married men came to him for help, Don Bosco always
asked them if they had children. If they did, he gave them some ad
vice for their upbringing and made them promise to send their boys
to the Oratory for catechism. He also extended his priestly care to
boys recommended to him by out-of-town friends. These lads came
to Turin to advance themselves in some art or trade.
Charles Tomatis, now an art teacher at the Royal Technical
School of Fossano, in 1847 was studying painting and plastic mod
eling under Professor Boglioni. One day Don Bosco dropped in at
the studio and engaged the young student in conversation asking
him his name, where he came from and what he was doing. Tomatis
answered politely and asked in turn, “Who are you?” D on Bosco
replied, “I ’m the m entor of all the young rascals at Valdocco. Come
to see me this Sunday and we’ll have a fine time together!” H e had
gone to the studio to see Tomatis because Father Bosco [no rela
tion], a teacher in the Fossano seminary, had recommended him.
After that first meeting, the young m an could not wait for Sunday
to come. He hastened to Valdocco where he found the Oratory
packed with boys, for the most part young apprentices. From then
on, he spent every Sunday and sometimes even weekdays there.
The first time he went during the week, it happened to be a
Thursday,8 and Tomatis was surprised at the large number of boys
he found there. They attended the various private schools in town
3 A regular school holiday in Italy. [Editor]
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and on that midweek holiday they flocked to the Oratory to be with
Don Bosco and take advantage of the various games and play
equipment that he placed at their disposal till late evening. Don
Bosco used to spend the whole day with them. To lead them to
God he used the same method he employed with the boys of the
poorer classes. The results were the same and they too felt drawn
to Don Bosco. M any of them he knew from the time when he was
teaching catechism in the municipal schools,4 but he met others
for the first time when their friends brought them to the Oratory.
O n Thursdays Don Bosco did not have to exert himself physi
cally as much as on Sundays, for these boys were better behaved,
more intelligent and better educated. The mental strain was greater,
however, for they continually badgered him with questions about
literature or science, and he gave them extra assignments for the
following week.
On dismissing them, he always exhorted them to shun idleness
and to apply themselves diligently to their studies.
I don’t mean that you should study from morning to night without a
break. I care for you and am quite happy to let you have as much fun as
possible, as long as it is not sinful. But I must urge you to choose pastimes
which combine fun with usefulness; for example, the study of history or
of geography, of the mechanical and liberal arts, of vocal and instru
mental music, of drawing and similar hobbies, and also those household
chores which not only serve as a diversion but add to your experience
and please your parents and superiors. Whenever you have nothing
particular to do, set up some little altar, work on your scrap book, go
over your books and papers.
You can also have fun with games and other pastimes which truly will
refresh you in body and mind. However, always ask your parents’ per
mission first, and, while so engaged, occasionally lift your mind to God
and offer up your enjoyment for His glory and honor.
A nother frequent recommendation of his was: “Receive the sac
raments often; be devoted to the Blessed Virgin; consider bad books
worse than a plague; avoid bad companions even more than poison
ous snakes.”
On Thursdays Don Bosco also used to call a meeting of his
catechists and others on the Oratory staff. After the reading of
4See Vol. II, p. 273. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
some chapters of the regulations, he would exhort each one to prac
tice the articles pertaining to his particular office. If anything re
quired correction, it was mentioned and suitable measures were
proposed to straighten it out. Don Bosco would also recommend that
the staff give good example to all the boys by zealously performing
their religious duties, particularly by going to confession and Com
munion at the Oratory, as this would edify and encourage others
to do likewise. He would also remind them that since they were
better educated, it was very desirable that they should entertain the
other boys with wholesome stories during recreation periods. Above
all, he urged them to show the utmost deference to the priests who
helped him in the Oratory, and never to leave the premises without
their permission. He also used to tell them often, “W henever you
happen to see or hear something improper, privately let the su
perior know of it so that he may prevent any offense against G od.”
[Though Sundays were D on Bosco’s hardest days], weekdays af
forded him little rest; they only gave his work variety. He was al
ways ready to write letters or pamphlets, hear confessions or preach.
Several times a day, if he had to attend meetings of any sort where
others were present, he would give a short talk on the truths of our
Faith or some of the moral precepts.
Whenever he returned from an out-of-town assignment, he was
always given a joyous welcome by his Oratory boys. Usually they
inquired about the time of his return and would wait for him at
the Po or Mosca Bridge. As soon as the stage coach rolled into
sight they would shout, “H urrah for D on Bosco!” and swarm around
the carriage while it was still in motion. The coachm an would fly
into a rage, yell at them, threaten them with his whip and call them
all sorts of names, but to no avail, because the boys continued to
run alongside the carriage, hailing Don Bosco until they came to the
city gates. People stopped to look at the crowd of boys, happy but
panting, while Don Bosco smilingly waved at them and greeted
them by name. When the coach came to a halt there was such a
crush of boys at the door that the passengers could hardly get out.
The coachman would jump down from his seat and try to clear the
way by cuffing the boys right and left. As he got out, Don Bosco
would say to him : “L et the poor boys alone! They’re friends of
m in e.”
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“Is that so? Obviously you don’t know much about them. They’re
nothing but a pack of rascals and good-for-nothings. Get going, all
of you!”
It was all in vain! They clustered around Don Bosco to kiss his
hand and accompany him home while the coachman, shrugging
his shoulders, drove off in a huff.
W e’ll close this chapter with another incident. On the evening of
All Souls’ Day in 1853 the boys boarding at the Oratory were re
turning from a visit to the cemetery. Don Bosco had fallen a little
behind. Suddenly at the sight of him, bootblacks, match sellers and
chimney sweeps in Piazza Emanuele Filiberto sent up a shout of
joy and swarmed around him, filling the air with jubilant cries.
Smiling, Don Bosco stopped. The Oratory boys, among them John
Francesia,5 halted to watch the moving scene. People crowded
around. The sentries of the nearby barracks did not know what to
make of it, while other soldiers rushed to the gate to look. The
carabinieri also came running up to see what was wrong— an acci
dent or a robbery, or even the beginning of a riot? Don Bosco
meanwhile walked on as if in triumph, in the midst of his young
admirers. It was a wonderful demonstration of the sway of religion
over the hearts of these lads.
6 Father John Baptist Francesia was an outstanding Salesian of the early years,
He died a nonagenarian in 1930. [Editor]
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C H A P T E R 16
Lenten Catechism Classes
P o far we have given a resume of D on Bosco’s work
over a span of some fifteen years, but now we shall proceed in a
more orderly manner. By presenting in chronological order public
events closely connected with D on Bosco’s life, we shall have a bet
ter insight into the lofty aims of all his activities.
A sh Wednesday of 1847 fell on February 17 and Don Bosco
was busy preparing all he needed for the daily Lenten catechism
classes. The norms he laid down that year have been followed by
his spiritual children every Lenten season, even though they were
not inserted into the Regulations for the Festive Oratory until much
later.
O n Sexagesima Sunday Don Bosco began reminding his young
charges that on the following Sunday, M onday and Tuesday, the
last days of the carnival season, the Oratory would offer special
games and amusements which they would find highly enjoyable. His
aim was to keep them away from the wild revelry of the city with
its potential moral harm , and from companions who saw no wrong
in any kind of merrymaking. Overjoyed at the news, the boys
swarmed all over the Oratory on those three days in lively, whole
some merriment. A gift and a hearty lunch given them by D on Bosco
made most of them forget that Turin was wildly celebrating the end
of carnival. He also provided for their spiritual welfare by holding
church services in atonement for the sins being then committed and
in suffrage for the souls in Purgatory. The boys made the Exercise
for a Happy Death and on that Tuesday afternoon Don Bosco and
Father Borel gave them a catechetical instruction in the form of a
dialogue, which they greatly enjoyed. Benediction of the Blessed
Sacrament brought services to a close. A few years later Don Bosco
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123
added the singing of Vespers. The boys then played games until
dark. O n this last day of carnival the pihata game carried the day.
Several pottery jars, some filled with fruit, candy and similar good
ies, and others with turnips, potatoes or just plain water would be
hung one at a time from a rope. Then a boy, blindfolded and swing
ing a long stick, would try to hit it while the others swarmed around
him. Deafening shouts of “straight ahead,” “back,” “to the right,”
“to the left,” “yes” and “no” thoroughly confused the poor fellow.
He would stop or move forward, and then, trying to make sense
out of the noise, he would take careful aim and whack at what he
thought was the jar. M ore often than not, the blow struck very
wide of the m ark; sometimes it came close but rarely did it hit the
target. If he missed, the others would laugh at his expense; if he
hit the pihata, they would crawl on hands and knees to gather the
fallen treasure or occasionally get just a shower. Although there
was a prize for the boy who made a hit, the lucky one would imme
diately fling aside his stick, tear the kerchief from his eyes and jump
into the fray to grab something else for himself. Another jar was
then strung up and then others. In subsequent years, a straw man
was also rigged up to represent “father carnival,” and the boys
would parade it around on an improvised stretcher and then set
fire to it in a grand finale.
Ash Wednesday hastened the preparations for the Lenten cate
chism classes. Since Don Bosco wanted no more than a dozen pu
pils per class he needed many catechists and, if he was short, he
just had to find them. He made sure that each teacher had a roll
book with a daily record of the progress and deportment of their
pupils. Classrooms and desks were another problem to be faced and
not a slight one.
On the first Sunday of Lent the boys were divided by age; if any
of them was not up to par in his knowledge of catechism he was
referred to D on Bosco for transfer to some special class. The cate
chists planned their program in such a way as to cover the principal
truths of Faith, particularly the sacraments of Penance and the
Holy Eucharist, before Lent ended. Since many youngsters, espe
cially the apprentices, would not attend the Lenten catechism classes
in their own parish churches at the appointed time, Don Bosco took
on the added heavy burden of instructing them at the Oratory every
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
afternoon from 12:30 to 1:30. This way the young apprentices had
time for lunch and for catechism, and could still be back at their
jobs or in school on time, thus forestalling complaints from em
ployers and teachers.
Catechism classes began on the M onday of the first week of
Lent. For over thirty years Don Bosco himself presided. To call the
boys to class he used a rather curious method. Taking his cue from
St. Francis de Sales, he had a boy go through the m ain streets of
the neighborhood vigorously ringing a good sized bell. Its clanging
was a reminder to both parents and boys: to the former to send
their sons and to the latter to attend. Within minutes, swarms of
youngsters would appear from all over, tag behind the young bell
ringer, and help him call other lads to join them. In half an hour,
the O ratory was filled with boys. Divided into classes they eagerly
listened to their catechists with edifying attention.
From the very start Don Bosco checked whether any of the boys
had to be prepared for Confirmation, and for them he arranged
two or three special classes. He wished them to be confirmed not
later than mid-Lent, in order to have sufficient time to prepare them
for their Easter duty. If no bishop was available, Don Bosco kept a
list of their names and postponed the ceremony to a later date.
M oreover, he arranged evening classes to accommodate many boys
who were unable to attend during the day. This was the beginning
of those Lenten catechism classes which Catholic laymen still con
duct today for young apprentices after working hours.
Catechism was taught on Saturday evenings too, and those who
wanted could also go to confession. In fact, Don Bosco was very
solicitous that those attending catechism classes should go to con
fession at least once a month, rather than wait for Easter. This
lightened the confessor’s burden by shortening the boys’ confessions
and it also cut the waiting time for the large number of penitents.
Still, D on Bosco was not complacent about the fact that so many
boys came of their own free will. Especially during Lent, he went
out looking for more. During those early years he was often seen
climbing scaffolds or walking on planks to meet contractors and
foremen and to get their permission to invite the young apprentice
bricklayers to his catechism classes. Passersby would stop to stare
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a t the unusual spectacle and exchange comments. “Isn’t that priest
taking a chance up there?” they commented.
“W ho can he be?” others asked. “T hat’s Don Bosco, looking for
boys for his catechism classes,” some who knew him would answer.
He also called on the owners or the shop stewards of factories,
cotton mills and sawmills, urging them in their own interests to let
their young apprentices attend catechism classes at the Oratory, He
was so persuasive that they gladly consented. A t the noon whistle,
the boys dashed home, ate quickly so as not to be late for cate
chism, and rushed to their beloved Don Bosco in Valdocco who,
they knew, cared so much for them. They were always back at their
work on time. Their employers, seeing their eagerness and noticing
a marked and rapid improvement in their diligence and obedience,
gave them an extra half hour for lunch, so that they could eat with
less haste and attend their catechism class without worry.
Whenever Don Bosco met some boy loitering at the entrance of a
building or anywhere else, he would stop and strike up a con
versation.
“W hat’s your name?”
“Jim m y .”
“How’s everything?”
“Oh, fine!”
“How old are you?”
“N ine.”
“A re you a good boy?”
This question was sure to produce a grimace, and Don Bosco
would continue, “Are both your parents living?”
“Yes.”
“W ho else lives with you?”
“M y grandpa.”
"Have you any brothers or sisters?”
“Yes,” and he would tell how many.
“W ho is better behaved, you o r they?”
“M e!”
“A re your father and m other well?”
“Yes.” O r he might answer, “M y father’s sick.”
“Is your grandpa very old?”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
“Yes.”
“Will you do an errand for me?”
“Sure!”
“You won’t forget?”
“No!”
“W hen you get home, tell grandpa that Don Bosco says hello to
him. Then give your father this medal and tell him that Don Bosco
sends his regards.”
The boy would run home, delighted with this sign of trust, and
his grandfather and parents would be overjoyed at this unexpected
act of consideration. If there were enough medals for the whole
family, as was often the case, the boy gladly distributed them among
his kinfolk. When Don Bosco had occasion to pass that house again,
the family would come out to thank him for his greetings and his
kindness. He would stop to chat with them and suggest they send
the boys to catechism. Then he would turn to the head of the house
hold and say, “W ould you do me a favor on Saturday?”
“Gladly. W hat is it?”
“Please send your whole family to confession. Easter is ap
proaching.”
“Gladly. I ’ll come too, because I need it badly. It’s two years
since I’ve been to confession.”
“Come, by all means. W e’ll settle things as between good friends.”
“But be ready for some pretty awful things never heard before,
in heaven or earth.”
“T hat’s just w hat I am looking for!” D on Bosco would reply.
Joking along thus, he did good for souls.
Such pleasant episodes took place almost every day wherever
Don Bosco went, in or out of Turin.
N ot far from the Oratory, at its eastern and western ends, stood
some low-rent apartment buildings with a fairly large courtyard
where women used to gather at certain hours to work and chatter
together. Don Bosco would appear on the scene and greet them
jokingly, “Hello there! Have you any boys for sale?”
“Oh, Don Bosco! O ur children are not for sale.”
“It’s n o t I who w ant them , but O ur Lord, and H e will reward
you. Send them to me for catechism.” Laughing, the mothers would
promise to do so.
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It must not be imagined, however, that trying to get boys to
catechism classes was always an easy task. Not all yielded so readily
at his first invitation, and those who did were not always so polite
about it. Often he came across lads coarse in speech and manner.
Sometimes they would take advantage of him and instantly ask for
alms; under the circumstances he could not refuse. Saloons and
other dubious hangouts were located on the ground floor of these
buildings and it was easy to run into unpleasant types. Despite his
delicate sensibility Don Bosco endured all patiently, concealing his
disgust, refraining from reprimands when he realized they would
be useless, and treating everybody with courtesy.
We will pass over unpleasant episodes and rather relate a very
amusing one.
A certain man lived near the Oratory. He used to get drunk al
most every week, and if he chanced to meet Don Bosco he would
go up to him, saying, “Oh! Don Bosco, you’re such a good priest!
I like you so much. Let me give you a kiss!”
“Certainly not!” Don Bosco would reply, warding off his drunken
embrace.
“W hat’s wrong with a little smack for such a good priest as you?
If you weren’t so good, I’d understand, b u t . . . Well, I know what
I ’ll do! If you let me give you a kiss, I promise to go to confession
this S unday. .
“Come whenever you like. I’ll be glad to hear your confession,
and I’ll give you only a very light penance, but now please let me
go about my business.”
“But don’t think I ’m drunk!” protested the drunkard, hardly able
to stand on his feet. “I ’m a bit unsteady, to be sure, because I had
one too many, but otherwise I’m fine! Besides, I haven’t been drink
ing cheap wine! No, it was good wine, really good, and, as you
know, good wine gladdens m en’s hearts.” So saying, he flung his
arms around Don Bosco. Don Bosco calmly managed to free him
self, but avoided even the trace of a smile which might suggest
contempt, or any word that might be taken amiss. He carefully
shunned anything that might anger people or later prompt a per
son, even perhaps when at death’s door, to spurn the services of a
priest. As a matter of fact, Don Bosco was often called upon to
assist the dying in his neighborhood. This particular character, how
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ever, never came for confession. The next day, when he had sobered
up, he met D on Bosco but had entirely forgotten his promise.
Now it was almost the middle of Lent, and every available space
in the O ratory was occupied by catechism classes. On that mid-
Lent Thursday, Don Bosco decided to call off the catechism class
to avoid certain practical jokes which might have ended in quar
rels and fights. It was an old and time-honored custom to play tricks
on that day.1 People found great fun in sending to some friend or
requesting from him a saw [symbolizing the sawing off of the first
half of Lent], or having some simpleton or even some smart fellow
who was off guard convey the message. Of course, whoever fell for
it got his share of laughs. It was also customary to pin the cutout
of a saw on somebody’s back. Soon boys would crowd around bois
terously. N ot everyone took this practical joke with good grace,
and resentment sometimes exploded into unpleasantness. Since Don
Bosco could not abolish this custom, quite innocent in itself, he
deemed it wiser to declare a holiday.
1A sort of April Fools’ Day. [Editor]
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C H A P T E R 17
Lenten Catechism Classes (Continued)
f J L T the O ratory of St. Francis de Sales the boys learned
to respect and obey all those invested with authority as G od’s rep
resentatives. In his first edition of The Companion of Youth Don
Bosco had very clearly worded this advice to his boys.
Obey your superiors, both ecclesiastical and civil, and your teachers.
Accept all their instructions, counsels, and corrections humbly and re
spectfully, and be convinced that everything they do is for your own
good.. . . I urge you to be very respectful to priests. When talking to
them or meeting them in the street do them honor by taking off your
hat and kissing their hand. Above all, be on your guard never to act
disrespectfully with them by word or deed. Whoever fails to respect sa
cred ministers should fear a terrible punishment from God.
To past pupils, he gave this advice: “Do your best to fulfill your
religious duties in your own parish church, since your pastor has
been put there by God to take care of your souls.”
In later editions he made himself clearer on this matter. After
exhorting young adults to receive the sacraments in the churches
of their sodalities and oratories, he added: “M ake an exception,
however, for your Easter Communion, which you should receive
in your own parish church. In fact, you should try to receive the
sacraments there whenever possible, thus giving good example to
others.”
He gave the same advice concerning Holy Communion on week
days. The local pastors knew how Don Bosco trained his boys, and
they were grateful to him for the increased respect and deference
the boys showed them. All the priests were on friendly terms with
him, but, nevertheless, some still regarded the Oratory as a rival
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
to their parishes. In this same year [1847] they again complained,
this time to the archbishop.1 Now it was no longer merely a matter
of teaching catechism on Sundays in cramped quarters, but of con
ducting solemn Lenten catechetical instructions in competition with
those given in all the city parish churches. M ore boys were attend
ing catechism lessons in Valdocco than in the rest of the city.
“Whose right is it to teach?” the pastors asked. “Who is to judge
whether a boy knows enough to be admitted to Communion on a
tem porary o r perm anent b asis?12 Isn’t it an incontestable right of
the pastor to administer First Holy Communion to his parishioners?
How can he find out who has, and who has not, fulfilled his Easter
duty?” There were some pastors who quietly spread the word that,
to settle the m atter once and for all, it would not be a bad idea
to assign Don Bosco as a curate to some remote m ountain village.
In reply, Don Bosco pointed out that the majority of his boys
were transients and, as for the rest, their parents did not bother to
send them to the parish church anyway. But the pastors refused to
be convinced. Don Bosco then invited Fr. [Charles] Dellaporta,
pastor of Our Lady of Mt. Carmel, to come to the Oratory and
personally verify his statements. He did come one day, mingled
with the boys, and conducted an inquiry.
“What parish are you from?” he asked one boy.
“St. Blase!”
“Where is that?”
“In Biella!”
“A nd you?” he questioned another.
“I ’m from St. Philom ena.”
“St. Philomena?”
“Yes, on Lake Como.”
“A nd you,” he asked a third.
“I ’m from St. Zita.”
“St. Zita?”
“Yes, Father, near Genoa.”
“I ’m from St. Eusebius at Vercelli,” volunteered a fourth one.
1 For descriptions of previous complaints see Vol. II, pp. 277ff. [Editor]
2 This was a diocesan custom to ensure that first communicants continued to
attend catechism instruction. [Editor]
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131
Others added that they came from Novara, Novi, Nice and other
towns and villages.
“But where do you live here in Turin?”
Some could give an address but did not know what parish they
belonged to; others had moved several times in a few months to
follow their foreman from job to job; others slept wherever they
could. Some boys were not living with their parents, others were
orphans, and others still had never even known them. Their answers
at last convinced Father Dellaporta that Don Bosco was doing
much good; he truly cared for boys who had no one else to look
after them.
Father [Augustine] Gattino, pastor of Borga Dora, in whose ju
risdiction the Pinardi property lay, also came to see Don Bosco one
day. A fter a tour of the whole O ratory and classes, he remarked:
“It’s all very well, but I don’t see how you can continue your work
if the pastors were to object to it. I, for one, however, promise to
speak up for you as well as I can at our next meeting.”
“Thank you,” Don Bosco replied, “but please understand that
it won’t be easy to settle this problem the way they want. I do not
object to telling all these boys to find out what parish they belong to
and go there for their Lenten catechism lessons. But will they be
willing to go? A nd even if I were to shut them out, will this guaran
tee that they will go there, or won’t they rather roam around the
streets and meadows? Then who will round them up? And if they
get into trouble, who will bother to get them out of it?”
“Y ou’re right,” Father Gattino said, “but still. . . We’ll see.”
Father Seraphim of Gassino, pastor of O ur Lady of the Angels,
also visited the Oratory when he learned that several of the boys
belonged to his parish. He pointed this out to Don Bosco, who re
plied, “You and the other pastors can have all your boys back.
Then, you’ll have to find a way to look after them. All I need is one
word from the archbishop, and I’ll drop everything and return to
Castelnuovo, where I’ll be free from all this harassment.”
“I have a plan which might settle everything satisfactorily,” F a
ther Gattino replied. “C ouldn’t you take the boys who belong to my
parish and all those who have no permanent domicile to my church
during Lent, and have them m ake their Easter duty there? I’ll re
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
serve a confessional for you, and you’ll be free to do all the good
you please.”
“That sounds fine,” observed Don Bosco, “but in that case,
shouldn’t I rather take them to my own parish of SS. Simon and
Jude? If I come to your church, would you allow boys from other
parishes to come there too? They will certainly not want to leave
me. W ouldn’t this create m ore problems than it would solve? How
would the other pastors like it? A nd if all my seven hundred and
more boys come, where will you put them? Further, if you exclude
those who don’t belong to your parish, do you expect me to aban
don them? One last thing, a theoretical question, but worth con
sidering: Am I expected to become your assistant?”
“You have a point there,” replied Father Seraphim. “The matter
isn’t as easy as it seemed to me at first. L et’s not discuss it further.
W e’ll see what the pastors’ conference decides.”
The last to call on Don Bosco was Father [Vincent] Ponzati,
pastor of St. Augustine. He was the most determined of all to as
sert his pastoral rights as regards the Lenten catechism classes and
Easter duty. He talked at great length; Don Bosco, in turn, set
forth his views but also declared himself ready to yield if this were
the will of his ecclesiastical superiors. His calm manner and the ir
refutable logic of his arguments somewhat disconcerted his oppo
nent whose parting words were, “Whatever the pastors’ conference
may decide, I intend to insist on my right to examine the boys for
admission to Holy Communion.”
Don Bosco reminded him that the boys numbered at least a hun
dred every year, but Father Ponzati restated his position with final
ity and left.
Meanwhile, on Passion Sunday Don Bosco told each catechist
to give his pupils an examination and, if he found them prepared,
to declare them ready for First Holy Communion. They were also
to rate them according to their knowledge and give the results to
Don Bosco for a record. Don Bosco and other priests presided at
the examinations.
D on Bosco, however, sent the boys of St. Augustine’s to their
own pastor. When Father Ponzati saw the crowd, he asked rather
brusquely, “W hat do you w ant?”
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Lenten Catechism Classes (Continued)
133
“W e’ve come for our catechism examination for First Com
m union.”
“Come back some other time. I am too busy now.” So the boys
returned to the Oratory, saying, “He didn’t w ant to examine us.”
“D idn’t you tell him that I sent you?” asked Don Bosco.
“No, we didn’t.”
“Weil, then, go back and kindly ask him for me to examine
you.”
The boys returned. Instead of the pastor they now met the sacris
tan, to whom they repeated their request in Don Bosco’s name.
The sacristan looked them up and down. They were all big boys,
several already sprouting beards. “Well, well, what a surprise!” he
exclaimed ironically. “So you still have to make your First Com
munion? Poor little ones! You were in no hurry, I guess! Well, it
could be worse!” A nd he went on in this vein.
The boys, who had already made a giant effort to comply with
D on Bosco’s wish for them to face the pastor, went back to Don
Bosco, upset and mortified. They were through with any examina
tion. Don Bosco then called on the archbishop and explained m at
ters to him. Archbishop Fransoni, wishing to think it over, prom
ised to give him his decision by mail. Meanwhile, towards the end
of Passion Week, Don Bosco announced that a triduum of sermons
would be held a t the O ratory during Holy Week at an hour and on
the days most convenient for the boys. For years after, during Holy
Week, Don Bosco, Father Borel and other dedicated priests con
tinued to fill with fervor the crowd of boys who were preparing to
receive the Eucharistic Bread.
Since the boys flocking to confession were far more than ex
pected, Don Bosco set up a schedule starting on Monday of Holy
Week with the smaller boys who had not yet been admitted to First
Holy Communion, He asked the confessors to be especially patient
and gentle with them as this would encourage them to make a sin
cere confession. He also exhorted them to instill into their hearts a
horror of sin as well as true contrition, for, unfortunately, they too
were capable of offending God. Lastly, he asked them, as far as
possible, not to dismiss them without absolution.
He had assigned a special day for those who were to receive First
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Holy Communion. Regardless of age and certain ingrained cus
toms, he admitted youngsters to First Communion as soon as they
had been sufficiently prepared and were able to distinguish between
ordinary bread and the Eucharistic Bread. He was anxious that Our
Lord should possess their hearts as soon as possible, but in some
cases he followed the diocesan custom of allowing them to receive
Communion only once or, at most three or four times in that first
year. To receive more often they had to ask permission, which usu
ally was granted. The aim of this restriction was to ensure that the
boys who wanted to communicate regularly would attend the Lenten
catechism classes a few years longer, for without this proviso some
would have neglected to do so. Don Bosco, however, generally ad
mitted them to unrestricted Holy Communion if they were well
instructed. This was his policy not only during the Paschal season
but throughout the year, without waiting for any special feastday.
Archbishop Fransoni, meanwhile, anxious to clear the way for
Don Bosco, sent him the following letter on Wednesday in Holy
W eek.8
Rev. John Melchior Bosco
Turin
Dear Reverend Father:
March 30,1847
After duly considering what you brought to my attention the other day,
I have decided to authorize you, with this letter, to instruct and admit
to First Holy Communion the boys attending your oratory. That their
respective pastors may know who they are, please inform them that with
my special authorization you have instructed and admitted to First Holy
Communion the boys whose names you will list as having performed
their Easter duty in the oratory chapel.
This authorization also includes admission of these same boys to the
sacrament of Confirmation and issuance of the customary certificate.
Devotedly yours,
Louis, Archbishop
8 An oversight! March 30, 1847 was a Tuesday. [Editor]
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135
This formal decree removed any further pretext for remon
strances on the part of pastors whose complaints would otherwise
have been justified. The archbishop used to tell them, “The ora
tories which the boys attend shall be considered their parishes.” In
explaining the reasons for his authorization of Don Bosco, he used
to add, “Since many of these boys are transients, and the rest are
inconstant by nature, they would never go to church and would
grow up ignorant and troublesome, if it were not for the attraction
that the oratories exercise on them.” The pastors promptly ac
quiesced to his decision, and thereafter Don Bosco took pleasure in
calling his Oratory “the parish of abandoned boys.”
The archbishop’s letter not only gladdened Don Bosco, but also
spurred his catechists on to greater efforts. They did not spare
themselves in order that these poor boys might receive the sacra
ments with the proper dispositions, come to the triduum of sermons
(which began on M aundy Thursday at the same hour which had
formerly been reserved for catechism class), and put into practice
the brief but cogent counsels Don Bosco gave from time to time.
Although these young catechists did not board with Don Bosco,
they found his zeal contagious. Some were at his side from morning
to night, watched his every step, were edified by his example and
imitated him even in minor acts of devotion.
H ere let me digress a little. D on Bosco’s spirit of piety was ever
manifest also in the respect, love and esteem he showed for all
those acts of worship which the Church fosters and recommends
without m aking them an obligation, as for example, the use of sac-
ramentals, attendance at church services, recitation of the rosary in
common, membership in pious associations, the Angelus prayer,
grace before and after meals and the devotion of the Way of the
Cross. As regards this last in particular, Don Bosco felt a burning
love for the passion and death of O ur Lord Jesus Christ. He lov
ingly m editated upon O ur L ord’s sufferings and whenever he talked
about them words often failed him because of his deep emotion,
thus moving his listeners to tears. He urged all his co-workers to
practice this devotion, and spoke of it with great feeling in the
confessional. In this connection, he had the year before submitted
the following petition through Father Borel to the archbishop:
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Your Excellency:
In order to promote yet greater piety among the large number of boys
attending the Oratory of St. Francis de Sales, recently opened in Valdocco
on the outskirts of the city, the priests engaged in their instruction desire
to introduce the devotion of the Way of the Cross. Therefore they
respectfully appeal to the pastoral care of Your Excellency and request
that you graciously grant them this favor and delegate anyone you choose
for the erection of the Stations of the Cross.. . .
On November 11, 1846, permission was granted for a Francis
can priest, appointed by his superior, to erect the stations without
prejudice to archiepiscopal and parochial rights. The concession
was signed by Canon Celestine Fissore, pro-vicar general, and by
Father [Augustine] Gattino, pastor [of Borgo Dora]. The signature
of the proprietor of the building, Francis Pinardi, bore witness to
his consent. O n A pril 1, [1847], F ather Anthony, guardian of St.
Thomas monastery in Turin, appointed Father Buonagrazia, who
had diocesan faculties, to erect the stations. Don Bosco had pur
chased the whole set of fourteen stations for twelve lire. His pov
erty did not let him spend more.
On the same day, M aundy Thursday, April 1, Father Buona
grazia, in the presence of a great number of boys, solemnly blessed
the pictures with their wooden crosses according to the prescribed
ritual. The pictures were then borne in procession around the chapel
and hung in the designated places. As each picture was hung, ap
propriate prayers were recited. This was the first time the boys
practiced this devotion as set forth briefly in The Companion of
Youth. They also sang hymns, and the Franciscan Father deliv
ered a brief exhortation. On Good Friday Don Bosco had them
repeat this devotion, enriched by the popes with countless indul
gences. W hat better way than this to make known the infinite love
of Jesus for man, or to impress on man his duty to reciprocate?
Imbued with these thoughts, the Oratory boys, all apprentices,
performed their Easter duty on Easter Sunday. Don Bosco had in
vited additional confessors to give the boys every possible facility
and freedom for confession; nevertheless, several hundreds wished
to confide the secrets of their conscience to him alone.
Easter Sunday, which D on Bosco tried to make as joyful as
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Lenten Catechism Classes (Continued)
137
possible for his boys, did not mark the end of his Paschal activities.
On Low Sunday he awarded prizes to the boys who had distin
guished themselves during Lent by their regular attendance at cate
chism classes and their good conduct. M any guests were invited to
add solemnity to the prize-giving ceremony. Don Bosco had words
of praise and encouragement for the winners, promising them richer
and more rewarding prizes from the Lord.
On the second Sunday after Easter, April 18, [1847], a lottery
was held for those who had attended the Oratory during the year.
This manner of opening and closing the Paschal season was con
tinued thereafter up to the present time.
When these celebrations were over, Don Bosco immediately re
organized his Sunday catechism classes. A t about this time of the
year many out-of-town lads poured into Turin to learn a trade, or
to work as day laborers, and many of them would find their way to
the Oratory. It was therefore necessary to reassign places in the
chapel, grouping together those who had already made their First
Communion. This arrangement, however, could last only for a few
months. A t the beginning of November, Don Bosco again had to
reorganize classes. Construction work came to a standstill in win
ter and the majority of the young bricklayers returned to their vil
lages. Other boys came down from the mountains, alone or with
relatives, to earn a living which was hard to come by in their snow
bound native hamlets. Some of them were content to beg, others
worked as knife grinders or sold small wood carvings, but most of
them were chimney sweeps. Invited by Don Bosco and urged on
by their friends, they filled the places in the Oratory which had been
vacated. There were also more than a few boys of their own age
from the city itself; now that summer with its many enticements was
over, they were looking for diversion in some pleasant and whole
some environment.
Later on, younger grade school boys came too, and there were
so many of them that, at the beginning of fall, Don Bosco had to
form a special group.
Thus several times a year, Don Bosco had a large turnover of
boys. One can easily imagine the hardship to him and the spiritual
advantage to them.
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C H A P T E R 18
A New Approach
M . p to now D on Bosco’s m ain efforts in Valdocco had
focused almost exclusively on ways and means to promote religious
instruction through catechism lessons: to give his boys an educa
tion through day, evening and Sunday classes, and to care for their
spiritual needs by suitable practices of piety. He knew, however,
that something more was needed; daily experience made him realize
that if some boys were to be effectively helped, these things were
not enough. A lodging for homeless boys was needed.
Many of the boys he met, whether from Turin or from out of
town, obviously wanted to work and be good, but when he asked
them to take the first steps in this direction and to persevere in it,
they invariably answered that it was a hard thing to do without
adequate food, clothes or lodging. Their lot was a dreary one. They
had to live from hand to mouth and in such unwholesome sur
roundings that in one single day or night they might easily throw
overboard all the good resolutions of an entire week. Most of them,
in fact, with or without permission, slept in stables, sheds or un
der staircases; others curled under the stars on the bare ground,
on public benches along the avenues, on the porticoes of arcaded
buildings or in open lobbies. Some boys could not attend the O ra
tory on Sundays, because their dire need compelled them to work
even then. Don Bosco always tried to help as best he could, pro
viding bread and soup for the hungriest, while M am m a M argaret
mended and patched their tattered clothing. But what more could
they do? As he pitied their wretched state, he often exclaimed: “I ’m
so sorry for these poor boys; I ’d give them my heart, piece by piece
if I could!”
Meanwhile he and Father Borel racked their brains to find a way
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A New Approach
139
to open a small home for them. They had even sounded out M r.
Pinardi whether he would sell his house and for how much. “Eighty
thousand lire/” was the discouraging answer. D on Bosco m ade no
reply, but his mind, with that spiritual fortitude that was so uniquely
his, began to toy with a very far-reaching project. Before he died he
saw it realized just as he had envisioned it. Some mysterious power
was constantly spurring him onward; consequently, even though he
did not have the means, he decided to go ahead with his plan. “L et’s
get started;” he said, “the means will come.” He had no misgivings
about the hard times ahead, but he also knew that “one who pays
heed to the wind will not sow, and one who watches the clouds will
never reap.” (Eccles. 11, 4)
W ithout further ado, he set up a makeshift dormitory for the
neediest boys in a hayloft close to the Oratory and furnished it with
straw, sheets, blankets, and even sacks in which they cuddled up
as best they could. It was all he could do at this time since no other
rooms were available. Nevertheless, his fatherly solicitude was badly
rewarded at the very start, as the following story illustrates.
One day in April of 1847, Don Bosco, having been delayed on a
sick call, was returning home late in the evening through the fields
which then were known as the Citadel meadows, but are now
the site of stately buildings. As he drew near the neighborhood
of Via Dora Grossa (now Via Garibaldi) where Corso Valdocco
starts, he saw a group of some twenty young men. They had never
heard of Don Bosco or of the Oratory and so, on seeing a priest
approach, they began to jeer at him. “All priests are misers,” said
one. “They’re conceited and intolerant,” said another. “Let’s test
this one out,” shouted a third.
Hearing such unflattering remarks Don Bosco slowed down, try
ing to figure out a way to dodge them, but when he realized it was
too late for that, he went straight ahead and boldly introduced him
self. Pretending he had not heard their rem arks, he greeted them.
“Good evening, my friends! How are you?”
“N ot too good, Father,” replied the ringleader.
“We’re thirsty and we’re broke. Would you buy us a bottle of
wine?” another added.
“Yes, how about it, Father?” shouted the others at the top of
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
their voices. “A large bottle or we won’t let you take another step.”
So saying, they surrounded him.
“Gladly!” replied D on Bosco. “In fact, since you’re so many,
I’ll get two bottles, but I want to join you in a drink.”
“Of course!” they cried. “You’re a swell priest, a regular fellow.
If only all priests were like you! L et’s go to the Tavern of the Alps
right around the block.”
To avoid greater trouble and hoping to do them some good, Don
Bosco went along.
It must have been quite a sight! A priest with a retinue of young
toughs in a tavern! Everyone stared as they entered, but in a short
while the patrons found out the identity of Don Bosco and why he
was there. Nobody was shocked.
D on Bosco beckoned to the innkeeper and ordered first one bot
tle and then another. When he saw the young thugs loosening up
into a m ore friendly and receptive mood, he said, “Now I’d like you
to do me a favor.”
“Anything, Don Bosco,” they replied, for he had already identi
fied himself. “Just say it, and we’ll not only do you one favor, but
two and even three! From now on we want to be your friends.”
“If that is so, then, please stop blaspheming the name of G od and
of Our Lord as several of you have already done this evening.”
“Y ou’re right,” one of the culprits said, “you’re very right, Don
Bosco! But, you know, sometimes the words just slip out. But we’ll
w atch from now on, and if we slip again we’ll bite our tongues.”
All the others promised to do likewise.
“Good. Then my thanks to you. Now I can go home satisfied.
I ’ll be looking forward to seeing you this Sunday at the Oratory.
It’s time to go home now and you had better be off like good young
men.”
“I have no hom e,” one of them cut in. “N either do I,” echoed
several others.
“B ut where do you sleep at night?”
“Sometimes in a coach inn stable with the horses, or in a public
dormitory at four soldi a night. Some nights we stay over with an
acquaintance or a friend.”
Don Bosco realized the great moral danger to which these poor
wretches, most of them from out of town, were exposed. So he
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added: “Then let’s do this. Those of you who have parents or rela
tives will go home and the rest will come with me.” So they parted,
and Don Bosco, followed by about a dozen of them (six more had
joined the group in the meantime) went on toward Valdocco.
Their arrival was a great relief to M amma Margaret, who had
been rather worried about Don Bosco because of the late hour.
D on Bosco then, after inviting his guests to recite an O ur Father
and a Hail, M ary (which they could hardly remember), led them
up a ladder to the hayloft, handed out sheets and blankets, and told
them to be quiet and behave. Bidding them good night, he with
drew, happy to have started, as he believed, the hospice he had in
mind.
But Divine Providence (as Don Bosco found out the following
m orning), seemingly did not intend to use this type of young man
as the foundation of such a great enterprise. A t daybreak, as he
went to see his guests, greet them and send them off to their jobs,
he was surprised not to hear a sound. He thought they were still
fast asleep and so he climbed to the hayloft to wake them up. The
rascals, however, had awakened two hours earlier and had stolen
away, taking the sheets and blankets with them to sell.
Thus D on Bosco’s first attempt at founding a hospice failed. But
his resolve to carry out the task assigned to him by God did not
diminish one iota.
One evening in May, shortly after supper, while a heavy rain was
falling, a boy of about fifteen came to the door. He was drenched
from head to foot and asked for some food and lodging for the
night. Someone who knew about the Oratory, or, more likely, Di
vine Providence had sent him there because on that very evening
the Hospice of St. Francis de Sales was to come into being.
M amma M argaret with motherly love welcomed him to her
kitchen, made him sit by the fire and, after he had been warmed
and dried, served him a plate of piping hot soup and bread. After
ward, Don Bosco asked him where he came from, whether he had
any relatives and if he had a job. “M y parents are dead,” replied
the boy, “and I came from Valsesia only a short while ago looking
for work. I ’m an apprentice bricklayer. I had three lire with me, but
I spent it all before I could earn any money. Now I’ve nothing left
and I don’t know anybody.”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
“Have you already received First Holy Com m union?”
“No, not yet.”
“Have you been confirmed?”
“N o.”
“Have you ever been to confession?”
“Sometimes, when my mother was still living.”
“What are your plans now?”
“I don’t know___ Can I stay here tonight? A ny com er would
do.” He then broke into tears.
M am m a M argaret, moved by the boy’s plight, began to cry, and
Don Bosco too was deeply stirred. After a few moments he said,
“If I could trust you, I ’d fix you up for the night. Some time ago
other boys took off with most of my blankets, and I ’m afraid it may
happen again.”
“Oh, Father, don’t worry about that. I ’m not a thief!”
Turning to his mother, D on Bosco said, “If you don’t mind, I’ll
put him up here for the night, and tomorrow God will provide.”
“Where will he sleep?”
“Here, in the kitchen.”
“W hat if he runs off with the pots and pans?”
“I’ll see that he doesn’t.”
“Do as you like, it’s all right with me.”
Don Bosco and his mother then went out to the courtyard, to
gether with the boy, to fetch some bricks to serve as bed posts.
Across them they laid some planks and the mattress from Don Bos-
co’s bed with two sheets and a blanket.
This was the first bed and the first dormitory of the Salesian
boarding school at the Oratory in Turin. Today [1903] about a
thousand boys live there in more than forty large rooms. Who can
fail to see the hand of God in all this?
After making his bed, Mamma M argaret gave the young ap
prentice a little talk on the necessity of work, honesty and the prac
tice of one’s Faith. Unwittingly, she was starting a custom which is
still observed at the Oratory, and has been introduced into all other
Salesian houses, namely that of addressing a few encouraging words
to the boys before the night’s rest, [the Salesian G ood Night], a
practice that yielded excellent results.
Finally, she told the boy to say his prayers.
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“I don’t rem em ber them any m ore,” he answered blushing.
“Then say them along with us,” she suggested. They all knelt
down, and he repeated the prayers word by word. Afterwards, they
bade him good night and retired. Before going to bed, however,
Mamma M argaret took no chances with her pots and pans and
locked the kitchen door. That boy, however, was not a thief and
he was in earnest about wanting to earn his living honestly. He was
eminently fitted to be the cornerstone of a providential institution.
Next day Don Bosco found a job for him and the lucky young
ster was able to stay on at the Oratory until the winter, when for
lack of work he had to return to his village. Nothing more was ever
heard from him. We have reason to believe that he died shortly
thereafter. In spite of persistent research, we have not been able to
find out his name since at that time Don Bosco did not keep a
record of the boys, mostly transients, who boarded with him. Per
haps the Lord ordained it so in order that His intervention be all
the more visible in a work which from humble and obscure begin
nings mushroomed into such a vast undertaking.
Shortly afterward, a second boy was given shelter, under the fol
lowing circumstances. In early June of that same year [1847], to
ward sunset, Don Bosco was on his way back to the Oratory from
St. Francis of Assisi Church. W hen he came to Corso San Massimo,
now Corso Regina Margherita, he noticed a young boy, about
twelve, leaning against an elm tree, weeping dejectedly. Don Bosco
went up to him.
“W hat’s the m atter, son? W hy are you crying?”
“I ’m all alone,” answered the lad between sobs. “M y father died
before I ever knew him, and now my m other also is dead. She died
yesterday and today they have taken her away to bury her. She
took good care of me, she really loved me. . . . ” After blurting out
these words the boy wept even more uncontrollably, arousing Don
Bosco’s deep commiseration.
“W here did you sleep last night?”
“I still slept in our lodging, but today the landlord took away
what little furniture we had because the rent hadn’t been paid. He
locked the room as soon as they took my mother away. W hat am
I to do now? I’m all alone. I’m hungry and I need a place to sleep,
and I don’t know what will happen to me.”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
“W ould you like to come with me?” asked D on Bosco. “I ’ll do
all I can to help you.”
“You m ean it? Sure I ’ll come, but who are you?”
“Y ou’ll soon find out. F or the m oment it’s enough for you to
know that I want to be your friend.”
Don Bosco invited the boy to follow him and shortly afterward
he presented him to M amma M argaret, saying, “God has sent us
another boy. Please look after him and prepare him a bed.”
The boy came from a good, well-to-do family which had fallen
on hard times, and Don Bosco found him a job in a store. Thanks
to his quick intelligence and trustworthiness, he had an honorable
and lucrative position by the age of twenty. He raised a family, was
an upright citizen and a practicing Catholic, and he always re
mained deeply attached to the Oratory and to D on Bosco who had
sheltered, trained and educated him.
Several other boys came to the Oratory after these two, but be
cause of limited space Don Bosco that first year did not take in
more than seven boys, Their good conduct gave him great comfort
and joy and encouraged him to continue his undertaking. Among
these boys was Joseph Buzzetti who could be considered as having
already lived in the house, so close was he to D on Bosco. One Sun
day evening, as he was dismissing the boys, D on Bosco held Buz
zetti by the hand and, when they were alone, asked him, “Would
you like to live at the Oratory?”
“Sure! But what would I have to do?”
“W hat the other boys who live here are do in g . . . and then other
things, too, which I ’ll tell you about later o n ___ I ’m sure you’ll be
happy. I ’ll talk to your brother Charles about it, and we’ll do what
we think Our Lord wants us to do.” Charles, who had been attend
ing the O ratory for the past seven years, agreed with D on Bosco’s
proposal and so his brother Joseph began to board at Valdocco,
though he still worked as an apprentice bricklayer in Turin. A n
other reason for the small num ber of these first boarders is that Don
Bosco with enlightened zeal always practiced the motto: “Make
haste slowly.” He had no use for hasty action, and used to say that
it only led to greater blunders. Once he undertook a task, though,
D on Bosco saw it through firmly and dauntlessly.
He had made a dormitory out of two adjoining rooms and man
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145
aged to squeeze four beds into each. In each room he hung a cruci
fix, a picture of the Blessed Virgin and a placard inscribed “God
sees you.” He laid down no rules. The norms contained in The
Companion of Youth and his evening recommendations must have
sufficed then. The following was his first exhortation.
Devotion to the Blessed Virgin, my sons, will be your great safeguard.
If you are devoted to Her, She will not only shower you with blessings
on earth, but through Her intercession She will also secure heaven for
you. Be, therefore, absolutely convinced that whatever favor you ask of
our Blessed Mother, She will grant it to you if it is not harmful. There
are three graces in particular which you should insistently ask for: never
to commit a mortal sin; always to keep the holy, priceless virtue of
purity; to avoid bad companions. To obtain these three graces, we shall
recite daily three Hail, Marys and one Glory Be and repeat three times
the invocation “Dear Mother Mary ever Virgin, help me to save my soul.”
Early each morning, while Don Bosco celebrated Mass, the boys
recited aloud their prayers and five decades of the rosary. From
that time on at Valdocco, not a day went by without praise being
given to God with the rosary and the Holy Sacrifice of the Mass
despite the current of opinion that was growing in those days
against these daily practices of piety. When Don Bosco was out of
town, other priests were asked to take his place, usually Father John
Vola, Jr. or his brother Joseph. On Sundays all the boarders took
part in the religious services with the festive oratory boys.
O n weekdays, these boarders went to their jobs in the city, taking
along a piece of bread [for breakfast]. Like a good father, Don
Bosco served them plenty of soup and bread at noon and in the
evening; sometimes he was able to add something more. He also
supplied them with clothing according to their needs and his own
means.
While attending to their material wants, Don Bosco took even
greater care of their intellectual and moral welfare. That he doubt
less had the talent and vocation to educate youth according to
Christ’s teachings is proven by the truly extraordinary results he
obtained first with the festive oratory boys and then with the board
ers, whose number was to grow from seven to several thousand. His
m ethod was based on God’s Law. D on Bosco had learned his ped
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
agogy from Our Lord, the Divine Teacher, who raised fallen man
to make him similar to Himself: perfect, holy, happy and immortal.
D on Bosco’s first concern was to instruct his pupils in the most es
sential articles of Faith; then, as they progressed, he taught them
the little catechism of the diocese. Later on, with the more ad
vanced boys, he took up the larger catechism, and lastly, he gave
them a course in apologetics to enable them to refute contemporary
errors. W ith D on Bosco, the study of religion always ranked first.
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C H A P T E R 19
Guiding Boys to Sanctity
A ^ E A L and prudence m arked all of Don Bosco’s spiritual
undertakings and the running of the Oratory. It was his policy first
to ponder all aspects of new projects in prayer before God; only
then, after lengthy reflection, would he gradually test the efficacy
of the means he intended to use for the spiritual welfare of his boys.
As a result of this careful planning, he never found it necessary to
discard any of the practices he had started; their excellent results
justified their keeping. So far he had given his boys The Companion
of Youth, which so well fostered their piety and formed their char
acter; he had put the Oratory on an organized basis with regulations
that promoted and maintained unity of administration; and he had
opened a boarding school section. Now Don Bosco realized he had
to spur his boys on to virtue by some lasting, uniform means that
would unite the more virtuous of them, arouse their enthusiasm and
give them by their very num ber greater confidence against fear of
their companions’ criticism. To meet this need Don Bosco decided
to establish the St. Aloysius Sodality, and thus to have the boys
commit themselves to practice constantly the more characteristic
virtues of this saint. He aimed at starting them on such an ex
emplary life as to become “the salt of the earth” and “the light of
the world” to their companions. He therefore drew up a set of brief
but forceful sodality regulations suitable for his purposes, and sub
mitted them to the archbishop. The latter, who never failed to
encourage D on Bosco’s projects, examined them, consulted with
others, and then returned them to Don Bosco with the following
remarks in his own hand.
147
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Dear Reverend Father:
April 11,1847
I have examined your tentative regulations of the St. Aloysius Sodality
for those boys who want to place themselves under the patronage of this
saint and imitate his virtues. This undertaking is doubtless substantially
excellent in itself, but I think it should be made explicit at some point or
other that the sodality regulations and commitments do not bind under
even venial sin. Also, it seems to me that a promise to receive the sacra
ments every week is a bit too stringent; every other week and special
feast days should be sufficient. I also think that the obligation of revealing
to the superior the reason for not approaching the sacraments might give
rise to serious difficulties. Finally, the last sentence of this second article
where members are again exhorted to receive frequently is superfluous,
since it is already stated in the beginning that they should try to go to
confession and Communion every week.
I remain with the greatest esteem, etc.
Louis, Archbishop
In the draft submitted to the archbishop Don Bosco had estab
lished weekly confession and Communion so that the more fervent
boys, as sodality members, might have greater opportunity to re
ceive their Divine Saviour. The article’s last sentence which the
archbishop had considered superfluous, aimed at encouraging in
directly the more fervent among them to receive also on weekdays.
Asking the members to explain their not going to confession and
Communion was only another way of cutting down absences from
the festive oratory with consequent poor example to their compan
ions. Nevertheless, Don Bosco unhesitatingly carried out the arch
bishop’s suggestions by amending the draft accordingly.
Archbishop Fransoni approved the establishment of the St. Aloy
sius Sodality with a rescript dated April 12, 1847. H e granted an
additional forty days indulgence to the members every time they
recited the invocation, “M y Jesus, mercy,” which Pius DC had al
ready endowed with a hundred days indulgence. He also expressed
the wish to be enrolled as the sodality’s first member.
Its regulations still stand unaltered to the present day [1903].1
1. St. Aloysius was a model of exemplary conduct; therefore, all who
want to become members of his sodality must behave in such a manner
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as not only to avoid giving any kind of scandal, but also to strive con
stantly to set a good example, especially by the faithful observance of
their religious duties. St. Aloysius from early childhood was so exact in
performing his duties, so fond of prayer and so devout that, when he went
to church, people flocked to see his modest demeanor and his recollection.
2. Endeavor to go to confession and Communion every two weeks or
even more frequently, especially on solemn feast days. These sacraments
are the weapons by which we triumph over the devil. As a young boy, St.
Aloysius received them every week, and as he grew older, more often.
Any member unable to fulfill this obligation may substitute some other
act of devotion, with his director’s advice. All are encouraged to frequent
the sacraments and to attend church services in the Oratory chapel so as
to set a good example for their companions.
3. Flee from bad companions as from a plague, and be very careful
to avoid improper conversation. St. Aloysius not only shunned such talk,
but showed such modesty that no one even dared to utter an unseemly
word in his presence.
4. Practice the greatest charity toward your companions, readily
forgiving any offense. St. Aloysius repaid insults with friendship.
5. Have the greatest respect for the house of God. Urge others to
practice virtue and join this sodality. To show his love for his fellow
beings St. Aloysius volunteered to nurse the victims of a plague, and
thereby sacrificed his own life.
6. Be very dilligent in your work and in the fulfillment of your other
duties; promptly obey your parents and superiors.
7. When a sodality member falls sick, all the others should pray for
him and also give him material assistance according to their means.
To these basic regulations Don Bosco added other norms in Part
II, Chapter X I of the Regulations for the Festive Oratory, in order
to give the sodality a well-defined structure.1
The Oratory boys heartily greeted the announcement of the es
tablishment of this sodality, whose members they nam ed the St.
Aloysius Brothers, and all were very eager to join. D on Bosco, [not
aiming at num bers a lo n e ]12 in order to offer to all a greater incen
tive to improve their conduct laid down two conditions for admis
1 In this edition we have placed these regulations in Appendix 6. [Editor]
2 A reference from the Vulgate Multiplicasti gentem et non magnificasti laeti-
tiam [Isa. 9, 3] has been expunged because no longer apropos in the new Con
fraternity version. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
sion. The first was that the applicant prove himself for a whole
month by observing the sodality regulations and setting a good ex
ample in church and elsewhere; the second was that he avoid bad
talk and frequent the sacraments. Soon a great improvement was
noticed in the boys’ conduct and piety.
The first enrollment took place on Sunday, M ay 21, [1847], the
first of the Six Sundays3 preceding the feast of St. Aloysius. F o r the
Oratory this was an unforgettable day. The boys crowded into the
tiny church, anxious to see this novel event. The candidates knelt
before St. Aloysius’ statue, at whose side Don Bosco stood in sur
plice and stole. After the singing of the Veni Creator, D on Bosco
addressed the ritual questions to the candidates. Then the Salve
Regina was recited and the choir intoned: Elegi abiectus esse in
domo Dei mei, magis quam habitare in tabernaculis peccatorum
[I had rather lie at the threshold of the house of my God than dwell
in the tents of the wicked— Ps. 83, 11]. Meanwhile the candidate’s
name was entered on the registration form which each one then
read in a clear voice.
I _------------------ pledge to do all I can to imitate St. Aloysius Gonzaga.
Therefore, I resolve to flee from bad companions, to avoid bad talk, and
to encourage others to virtue by my word and example both in church
and elsewhere. I also pledge to observe all the other sodality rules. I hope
to be faithful to this with the Lord’s help and the protection of St.
Aloysius. Daily I shall recite the following prayer:
“O glorious St. Aloysius Gonzaga, 1 humbly beseech thee to receive
me under thy protection and to obtain for me from God the help to
practice thy virtues in life, so that I may die a holy death, and be one
day partaker of thy glory in heaven. Amen.”
Pater, Ave, Gloria, etc. My Jesus, mercy.
D a te :-------------------
The Director
Don Bosco then delivered a brief exhortation to the new mem
bers, telling them how pleased God was to have them serve Him in
their youth. The ceremony ended with the singing of the liturgical
3 A devotional practice established by Don Bosco. See Vol. II, pp. 28Iff.
[Editor]
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prayer for the feast of St. Aloysius. The names of the new members
were then entered in the official sodality register.
The establishment of this sodality was one more task that Don
Bosco gladly took on. A t least once a month and, at certain times
even once a week, Don Bosco or someone taking his place held a
meeting, during which he gave the members a short talk on one
of the regulations, on some incident in the life of St. Aloysius, or
on one of his virtues. A secretary took down the minutes, briefly
recording all the proceedings. The practice is still in effect today.
About this time Francis Picca, a boy attending a Jesuit school
located on the site of the M useum of Ancient History, brought fif
teen of his companions to Valdocco. He introduced them to Don
Bosco and all were enrolled in the St. Aloysius Sodality. From then
on, their superiors excused them from attending their Sunday Con
gregation 4 in order to help the catechists at the Oratory.
Meanwhile, D on Bosco’s mind was crystallizing another project
for the sanctification of a small group of his boys— a spiritual re
treat. A t that time only four or five boys boarded at the Oratory,
and it was they whom he had particularly in mind, although he also
planned to include some of the older boys who attended the festive
oratory. A few of these he had already prepared and invited to
make a spiritual retreat of about a week. The retreat had its prob
lems: inadequate facilities to accommodate the retreatants; constant
supervision on his part; the expected lack of understanding by the
boys, due to their youthful restlessness of the importance of silence
and recollection; distractions caused by neighborhood noise and
the coming and going of people in the Pinardi house; disruption of
routine in the boys’ homes and workshops; and also the added
expenditure of D on Bosco’s limited resources.
Undaunted by the lack of adequate kitchen utensils, Don Bosco
determined to serve the boys a noon-time meal to eliminate their
having to go home to eat with the distractions that this entailed.
He did not wait until everything was available. He was convinced
that if one delays doing w hat is good in order to do it better he may
actually end up by doing nothing at all. Therefore, he decided to
hold the spiritual retreat that very year, 1847. Divine Providence
4 A prescribed attendance in a body at Sunday church services under the super
vision of school authorities. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
sent him a priest to preach it in the person of Father Frederick
Albert, a court chaplain and a gifted mission preacher. Revered as
a saint he died in 1876 while a curate in Lanzo. Don Bosco once
described to us how he first met him and how, ever since, Father
Albert had become a co-worker of his and kept in touch with him
even when his many duties later prevented him from coming to the
Oratory.
“One Sunday in 1847,” reminisced Don Bosco, “a young priest
walked into the Oratory. A fter greeting me, he said: ‘I hear you
need a priest to help you with catechism and with the moral guid
ance of these boys. If you can use me, I ’m willing.’
“ ‘W hat’s your name?’
“ ‘F ather A lbert.’
“ ‘Have you done any preaching?’
“ ‘A little,’ he replied modestly, ‘but I can always learn more.
Besides, I could help by teaching catechism, or doing secretarial
work.’
“ ‘Have you ever given a spiritual retreat?’
“ ‘N ot yet, but if you will give me a little time, I’ll prepare my
self and give it a try.’
“ ‘Fine. Now, this is the situation. I already have several boys
living here at the Oratory, and others coming on a daytime basis.
I think a spiritual retreat would greatly benefit them. Get ready,
and then we’ll see.’
“I was able to gather about twenty boys,” Don Bosco continued,
“and that was the first spiritual retreat ever held at the Oratory.”
The boys were an assorted lot, ranging from excellent to poor.
No one else was allowed to join. Some of the retreatants, among
them Joseph Buzzetti, told us of having been very much impressed
by the sermons. God blessed this retreat and Don Bosco was very
happy with the fruits. Several boys, with whom he had labored for
a long time in vain, now turned over a new leaf. He therefore de
termined to hold a retreat every year, regardless of the sacrifices it
entailed. Genuine conversions and singular fruits of sanctity re
sulted in increasing numbers. For several years he continued to pro
vide lunch during that week, also to the day pupils even when they
were as m any as fifty. This gave him a chance to discover their
inclinations, to spur the lukewarm to greater effort, to encourage
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the more fervent, and to probe their vocations, directing toward the
priesthood those whom he considered to have the calling. He did all
this so artfully and prudently however, that, while fully respecting
the boys* freedom of conscience, he aroused in their hearts a greater
love for God and spiritual things and a firm detachment from
worldly affairs. He was deeply pleased to see not a few of these
young apprentices, after their spiritual retreat, strive perseveringly
to lead a better life, and indeed to tread a path of sanctity. This is
no exaggeration, for we can cite many names, as we have come to
know from Joseph Buzzetti [who was one of them]. They nourished
their spiritual life with a brief morning meditation from The Com
panion of Youth, they rose early for Mass and Communion every
day or at least two or three times a week, and in the late afternoon
they made a brief visit to the Blessed Sacrament. O n Sundays, dur
ing recreation, a few always lingered in the chapel after services
to pray. Others walked to the hedge behind M am m a M argaret’s
vegetable garden to kneel and say the rosary undisturbed. Some
paced the walk leading to the garden and read some spiritual book
or a saint’s biography, or they spoke of spiritual m atters. There
were some who even fasted several times a week and practiced
other mortifications and penances. Above all, it was heartwarming
to see how unafraid some were to practice their Faith openly, to
speak up in its defense, and to prevent wrongdoing among their
companions. Some who had been arrogant and proud became meek
and humble, through persevering effort strengthened by prayer.
Several resolved to become exemplary and thus to make up for
previous bad example they had given when they were ignorant of
their Faith. If they were praised for their excellent conduct at home,
at work or elsewhere, they would candidly rem ark, “If you only
knew how bad I used to be! Don Bosco saved me!”
Thanks to D on Bosco’s initiative, this blessing has spread through
out the world. Spiritual retreats are now [1903] held yearly in more
than six hundred [Salesian] schools for boys of the working class,
and God alone knows how many thousands of souls are thereby led
to eternal salvation.
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CHAPTER 20
A Memorable Event
I t was now June, 1847; St. Aloysius’ feast day was draw
ing near, and the boys prepared themselves by eagerly attending
the Six-Sunday Devotions in honor of the saint and receiving the
sacraments, in order to gain the plenary indulgence granted by Pope
Clement X II. To make this easier for the boys, Don Bosco told
them he would be available for confessions at any hour of the day
or evening. On Saturdays especially he heard confessions late into
the night, sometimes even after eleven, and again the next morning
from four until the hour for Mass, which often was as late as nine
or ten o’clock. The patience and piety of the boys were m atched by
D on Bosco’s indefatigable zeal, which prom pted him to stay for
hours in the confessional for the boys’ spiritual welfare, allowing
himself only a very short rest at night. Several times, as we have
already mentioned, he actually heard confessions right through the
night so that the first boys to show up in the morning found him
still surrounded by those who had come the night before. Such an
endless stream of penitents made Don Bosco sometimes stay in the
confessional for sixteen, seventeen or eighteen hours at a stretch.
His dedication to this arduous task could not help but make a deep
impression on the boys. M any who came late in the evening, usu
ally the most slothful, were moved at seeing Don Bosco sacrifice
himself so generously for them, and it opened their eyes. It made
them think about the state of their souls and decide to turn over
a new leaf more readily than if they had listened to the most stir
ring sermon in the world.
N or was this all. Since many of the Oratory boys, especially those
from out of town, had not yet been confirmed, Don Bosco thought
it would be a good idea to have the archbishop administer this
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sacrament to them at the Oratory on the very feast day of St. Alo-
ysius. He therefore called upon the prelate. Archbishop Fransoni
graciously accepted the invitation, promising not only to confirm
the boys but also to celebrate Mass and administer Holy Com
munion. The news brought indescribable joy, but it also piled more
work on D on Bosco’s shoulders. The weekly catechism lessons were
held each Sunday evening and were thronged. Thanks to zealous
priests and laymen, the confirmands were properly prepared, and
everything was shipshape on the appointed day. Meanwhile, Don
Bosco, the prefect, and the spiritual director of the Oratory had
m ade all necessary arrangements with the prior of the St. Aloysius
Sodality.
It was the first time Archbishop Fransoni had visited the Oratory
at Valdocco and held services in its chapel. Despite their poverty,
the boys spared no effort to have the occasion celebrated as splen
didly as possible. The choirboys rehearsed and the sacristans taste
fully adorned the chapel, cleverly using sheets, bedspreads and col
orful drapes hung like festoons to look like tapestries. A t the chapel
entrance, they built a tiny pavilion and a beautiful triumphal arch
of boughs and flowers from which hung this inscription: “Y our E x
cellency, on this your first visit, the boys and superiors of the O ra
tory bid you joyous welcome and offer you this garland, a symbol
of their filial affection.”
The bell ringers too did their share. Since the tinkling of their
little bell could not be heard far enough, they found a much bigger
one, and on the eve of the feast they paraded through the neigh
borhood ringing it “both when convenient and inconvenient” [2
Tim. 4, 2] making known to each and all that the feast of St.
Aloysius was being celebrated at the Oratory on the morrow, with
the archbishop attending. Priests and laymen helped to write out
confirmation certificates, prepare boys for confession and Commun
ion, and coach those who were to declaim either in prose or poetry,
or act in F ather Hyacinth C arpano’s skit, entitled One of Na
poleon’s Corporals. D on Bosco had a hand in everything, and per
sonally attended to the most im portant things, giving suitable orders
and seeing that they were carried out. The Oratory literally buzzed
with activity, and everyone’s thoughts and energies centered on one
goal only— the solemn celebration of St. Aloysius’ feast day.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The great day dawned at last. To have all the boys present, in
cluding workers, the feast day was set for [Tuesday] June 29, the
feast day of SS. Peter and Paul, a legal holiday and a holy day.
It was still very early, and a large number of boys was swarming
around Don Bosco and the other priests for confession. By seven,
the crowd was so great as to break all previous records. It seemed
as though every boy in Turin had come to the Oratory. Many,
therefore, of those who were not being confirmed could not get into
the church, and had to attend Mass at O ur Lady of Consolation.
The archbishop’s carriage came into view shortly after seven
o’clock. Several priests accom panied the prelate, along with two
canons of the cathedral. The apostolic nuncio at Turin was also
there, along with several other dignitaries. The priests, who were al
ready at the Oratory, went to meet the archbishop in procession
wearing surplices. When the archbishop reached the pavilion, Don
Bosco stepped forward and gave a welcoming address in which he
expressed his joy and that of the priests and laymen helping him
and of all the boys, at the presence of their beloved pastor. He
expressed above all his ardent desire to welcome the archbishop in
a m anner worthy of his exalted position and incomparable good
ness, begging him to overlook the modest decorations and rather
to cherish the warm affection of their hearts. Among other things,
he said: “We would like to adorn our bare walls with precious
tapestries; to strew your path with the fairest flowers; to offer you
rich gifts befitting your dignity, but all this would be but a symbol
of our overflowing esteem, gratitude and love for you. Since our
poverty keeps us from offering you such symbols, we beg you, dear
archbishop, graciously to accept what they stand for: our love, and
the prayers we shall offer up this day. M ay O ur Lord shower His
blessings upon you and grant you a long life, so that we may con
tinue to enjoy your thoughtful benevolence, and so that you may
see in greater abundance the fruits of your eminent charity.”
The archbishop then celebrated Mass and gave Communion to
several hundred boys. He took spiritual delight in seeing so many
boys, who were previously negligent in their religious duties, attend
Mass and receive Communion with touching devotion. Later he
declared that he had never before taken part in a more stirring
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and pleasing function. “I could not help feeling overwhelmed with
joy,” he exclaimed, “at seeing all around me hundreds of fine, de
vout youngsters who perhaps would have gone astray, as so many
others, were it not for this providential undertaking! I could not
help feeling tears of happiness well up in my eyes at the sight of
so many little lambs nestled in the bosom of the Church and in the
arms of O ur Lord when, were it not for the pastures and the sheep-
fold of the Oratory, they might be grazing upon poisonous herbs,
falling victims to the fangs of wolves, or becoming wolves them
selves.”
An amusing incident occurred at Communion time when one
of the boys misunderstood Don Bosco’s instructions. As the arch
bishop, before giving him the Sacred Host, presented his ring for the
ritual kiss, the confused boy, instead of kissing it, nearly took it in
his mouth.
A fter Mass and the singing of the Veni, Creator, the archbishop
confirmed about three hundred boys and closed the ceremony with
an appropriate allocution.
On this occasion another comical incident took place to which
we have already referred in another volume,1 but which merits
another mention here. As usual, an episcopal chair had been set
up at the altar. Actually it was a stool draped with satin cloth and
set on a wooden platform covered with a carpet. As he mounted
the improvised throne, the mitred archbishop forgot that the chapel
was not as lofty as his cathedral, and so the point of his mitre
bumped against the ceiling. Smiling, he removed the mitre and m ur
m ured, “I must show respect for these young gentlemen and preach
to them bareheaded!” He never forgot this incident. He often liked
to recall it, and when urging Don Bosco to build a larger church
for his boys he would add with a smile, “M ake sure it’s high enough
so that I won’t have to remove my mitre when I come to preach
there.”
In his allocution the archbishop reminded the boys of the mean
ing of Confirmation and exhorted them to be steadfast in resisting
tem ptations as befits good soldiers of Jesus Christ. “Fight espe
cially against the fear of what others might say,” he told them.
i See Vol. II, p. 335. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
“Never stop anything right o r begin anything wrong just because
you fear what others will say or the mockery and the insults of
the wicked. W hat would you think of a soldier who is ashamed
of his uniform or is afraid to take a stand for his king?” After
offering advice befitting the occasion, he concluded: “When I con
firmed you a short while ago I invoked peace upon each of you,
saying Pax tecum. Now I again invoke this peace upon all of you,
and say Pax vobis. Yes, peace always abide in you, my dear chil
dren— peace with God, with yourselves, with your neighbor. Be at
peace with everybody except the devil, sin, and the ways of the
world. Wage ceaseless war against this trio of enemies. Always find
strength in the thought that, by fighting till death, victory shall be
yours, and this victory will bring you lasting peace.”
Afterward, the boys were treated to breakfast, compliments of
the archbishop, who wanted to be their shepherd also for their
temporal needs.
The church services were inspiring, but no less pleasing were the
outward manifestations of this feast day, in which the archbishop
also took part after his breakfast. By coincidence this was also his
name day, and the boys took this opportunity to recite various com
positions in prose and poetry in his honor. The item that drew the
loudest applause was a lively, witty dialogue among several boys
who carried it off with professional ease. Then came a skit, One of
Napoleon's Corporals, acted on a makeshift stage in front of the
church on the street side. The star of the play was a comical carica
ture of a noncommissioned officer who expressed his happiness over
this solemn occasion in myriad humorous expressions. The prelate
thoroughly enjoyed the skit, claiming that he had never laughed so
m uch in all his life.
The archbishop again addressed the boys. (Among those present
that we came to know personally was Father Francis Oddenino.) 2
He began by expressing his joy at seeing with his own eyes the won
derful work being done at the Oratory. He likened it to the joy felt
by missionaries when, in their poor and humble chapels, they see
themselves surrounded by new Christian families, rich in the love
of God and man and full of fervor. He had ample praise for all the
priests and laymen working at the Oratory. Emphasizing the lofty
2 A fellow seminarian of Don Bosco. See Vol. I, p. 383. [Editor]
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character of this branch of the sacred ministry in words that were a
reflection of his own zeal for the Church, for souls, and espe
cially for the young, he exhorted all to persevere in this charitable
undertaking, assuring them of his particular benevolence. Then,
speaking directly to the boys, he urged them to attend the Oratory
regularly and with good will, stressing the advantages they would
receive spiritually and materially, now and in the life to come. In
fatherly tones he exclaimed:
How many wretched people are today groaning in the depths of some
gloomy prison! They are nothing but a burden to themselves, a shame to
their families, a dishonor to their Church and country! And why? Because
in their youth they had no friend, no visible guardian angel who, at least
on Sundays and holy days, would take them off the streets and squares,
shield them from life’s pitfalls and bad companions, teach them their
civil and religious duties, and show them the dignity of work and the
shamefulness of idleness. I hope, my dear children, that this will not be
your fate. Continue to come here for as long as you can; treasure the
instructions you are receiving here; make them your norms of life. I
assure you that, even in your old age, you will keep blessing the day when
you found the way to this haven of knowledge and virtue. I cannot con
clude my talk without thanking you for your warm welcome. I appreciate
the affectionate sentiments expressed to me in your name in prose and
poetry; I thank the young actors for their delightful skit, the choirboys
for their melodious singing, and those of you who helped build the
pavilion and arch. I thank, above all, those who have so zealously worked
for your education. In short, I thank all of you for everything you’ve
done. Since you called me “shepherd” and “father” in your recitations,
I want to assure you I will be truly such to you, looking upon you always
as my little lambs and my most beloved children.
It was nearly noon when the archbishop left, and another heart
warming scene took place. Archbishop Fransoni was so gracious
and affable that everyone liked him at first sight and immediately
felt a t ease with him. So, when they saw that he was about to leave,
the boys crowded about him blocking his way. Some tried to kiss
his hand o r touch his robes, others shouted “thank you” and “long
live the archbishop.” It evoked images of the solemn acclamations
with which the first Christians had welcomed bishops in the early
centuries of the Church: Deo gratias, Episcopo vita, te Patrem,
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
te Episcopum. The archbishop, indeed, looked like O ur Saviour
among the hailing multitudes. If the archbishop had let them, the
boys would have hoisted him on their shoulders and carried him
home in triumph, as the ancients had done with their kings, and as
the boys [sometimes] did with Don Bosco. Their enthusiasm moved
the prelate to rem ark, “I am more than ever convinced that young
people are good at heart and that one can do wonders with them
by appealing to their affection.” Eventually he managed to get into
his carriage and leave amid thunderous ovations and Don Bosco’s
repeated thanks and acts of respect, while he blessed them all once
more from the bottom of his heart.
After the archbishop left, a report was drawn up on the cere
mony, and the appropriate information entered on all the certifi
cates, They were then sorted according to parishes, and sent to the
chancery for forwarding to the respective pastors. The boys went
home for lunch, but returned by two o’clock to play until four.
Then they sang Vespers and listened to a sermon portraying St.
Aloysius as a boy’s model, especially in the practice of modesty
and in his prompt service of God from his early youth. Next came
a procession headed by a boy carrying a beautiful new banner. A n
outstanding feature was a pleasant young boy in cassock and sur
plice walking in front of St. Aloysius’ statue and holding a lily in
his hand; his devout demeanor and bearing made him look like a
little saint. All eyes were upon him, just as formerly people had
flocked to church to gaze at St. Aloysius in prayer, who looked to
them like an angel in m ortal flesh. As the procession reentered the
church, the choir sang the Tantum ergo and there followed Bene
diction of the Blessed Sacrament.
Fireworks and balloons closed the festivities at night. A t about
nine, Don Bosco called the boys around him and had them sing
the first two stanzas of the hymn, Luigi, onor dei vergini. Then he
told them that it was time to go home and that they should leave
in an orderly, quiet manner. They did so after shouting once more,
“long live St. Aloysius, long live D on Bosco!”
Some time later, D on Bosco announced that several important
persons had been enrolled in the St. Aloysius Sodality as honorary
members. The boys were thrilled at the news that Pope Pius IX,
James Cardinal Antonelli, Archbishop Louis Fransoni, Archbishop
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[Anthony] Antonucci (then papal nuncio to the House of Savoy in
Turin and later cardinal archbishop of A ncona), and other prom
inent persons were also members.
This solemn celebration, which made a great impression on the
boys, was repeated yearly thereafter, but Don Bosco almost in
variably set aside different days for honoring St. Aloysius and for
administering Confirmation. If St. Aloysius’ feast day was kept with
ever greater splendor due to the swelled sodality membership, the
thousand or more Communions, and the procession, it should not
be assumed that the administration of Confirmation ranked lower
in importance in D on Bosco’s zeal or in the lasting spiritual ad
vantages that came to the boys. Tireless in preparing them to
receive this sacrament, Don Bosco took pains to explain what Con
firmation was, its effects and the disposition with which they were
to receive it. He heard their confessions the day before or in the
early morning on the day of their confirmation and, after greeting
the bishop at the church entrance, he would take part in the cere
mony to assist the confirmands and help them keep recollected.
As they lined up in the aisle he would go up and down and whisper
a word or two to those who needed it, so eager was he that the
Holy Spirit should find a worthy temple in these young hearts.
Thereafter he would often remind them that since they had now
become soldiers of Jesus Christ, they should courageously bear
witness to their Faith before the world, and be ready for any sacri
fice rather than offend God. W ith greater earnestness he exhorted
them to make the Sign of the Cross often and devoutly as a profes
sion of their Faith, a weapon against the devil, as a uniform, a
password setting them apart from the heathens. He would patiently
point out the faulty way in which several of them made it because
of ignorance or carelessness. To correct them, he gently chided
those who made it poorly as though, instead of performing a holy
act, they were trying to chase flies away. His lively faith m ade him
a model to them, because in public and in private, he would make
the Sign of the Cross so devoutly and so gravely, that even in this
he was a source of edification.
Moreover, to remind the boys of the gifts of the Holy Spirit, he
celebrated with great devotion and singular fervor the novena and
the feast of Pentecost, exhorting the boys to do likewise. For several
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t h e b io g r a p h ic a l MEMOIRS OF SAINT JO H N BOSCO
years he himself preached the novena sermons, and later invited
other priests to do so every evening of the novena, which always
closed with Benediction of the Blessed Sacrament.
The zeal and deep faith he showed toward the Holy Spirit give
us an inkling of how fervently he himself must have prepared for
that day on which he had received from Archbishop [John A n
thony] Gianotti the sacrament of Confirmation.3
3 See Vol. I, p. 207. [Editor]
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CHAPTER 21
Political and Religious Turmoil
J O S E P H BUZZETTI [a contemporary witness] told us
about a strange occurrence of this year [1847] which, he claimed,
was common knowledge at the Oratory.
While Don Bosco was saying Mass [in town] at the convent of
the Good Shepherd, one of the nuns let out a scream at the Eleva
tion, jolting the whole community. Don Bosco was taken aback
and barely managed to go on. When the nun later came to the
O ratory to apologize for the commotion, he asked her, “W hat
happened?”
“I saw O ur Lord in the Host looking like a child dripping with
blood,” she replied.
“What does that mean?”
“I have no idea!”
“Know, then,” replied Don Bosco, “that a bitter persecution is
being staged against the Church!”
Indeed this dismal prediction was fulfilled only a few weeks later.
II Gesuita Moderno [The M odem Jesuit], a seven volume work by
Vincenzo Gioberti,1 printed in Switzerland, had been smuggled into
Piedmont and was being widely circulated. In a paroxysm of hatred
and a flood of vulgarity, Gioberti had drawn on every slanderous
and scurrilous statement against the Society of Jesus by all kinds of
heretics and unbelievers of the past two centuries. Parading as a
zealous paladin of sound doctrine, he balanced violent invectives
against the Jesuits with lavish praise for the Papacy in order to draw
down everybody’s condemnation on the former. Gioberti, in short,
1 Father Vincenzo Gioberti (1801-1852), a philosopher and politician, played
an important part in shaping Italian national feeling during the Risorgimento. See
Vol. II, pp. 114ff, 250. [Editor]
163
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
was following M azzini’s 2 secret directives of October, 1846: “Raise
an uproar against the Jesuits. They personify the clergy.. . . Cleri
cal power is embodied in the Jesuits. The hatred inspired by
this name must be fully exploited by socialists. Keep that in mind!” 3
Giobertfs defamatory attacks were also directed at prominent
churchmen and members of the laity. He attacked the Institute of
St. Raphael and the Sisters of St. Dorothy, and painted in darkest
colors religious orders and congregations, especially the Christian
Brothers. He did not spare the Sacred Heart Sisters a pack of vile
lies, outdoing the bitterest hack writer of cheap, lurid fiction. Gio-
berti also turned his guns on the Convitto Ecclesiastico of St. Fran
cis of Assisi,4 accusing Father [Louis] G uala of being [at heart] a
Jesuit and so shaping his institution. He charged further that an all
too lax morality was being taught at the Convitto and that it was
nothing but a factory of lies, a hotbed of error, a workshop of
prayers, a hangout for politicans and such like.
Gioberti’s books created a violent stir in Italy and abroad. The
secret societies hailed them as stupendous works, long needed, and
destined for enduring fame. His name was bruited about the streets
and in cafes, praised and exalted to the skies by an ignorant pop
ulace aroused by agitators. Busts and portraits of the philosopher
were displayed everywhere, and no effort was spared to spread the
ideas contained in the Gesuita Moderno. Its prim ary purpose was
to create a public opinion hostile to religious orders, and thus pre
pare the climate for a demand that education of the young be taken
out of their hands. Mob hatred was also to be incited against them,
thus putting pressure on the authorities to close their schools and
prevent the religious from wielding any influence over the people.
The secret societies were confident that victory would be theirs.
However, their least expected adversary, the O ratory of St. F ran
cis de Sales was rising in Valdocco. Divine Providence seemed to
be playing a joke on them.
In Rome too the leading conspirators were faithfully following
M azzini’s instructions on trapping the pope and the other sover
2 Giuseppe Mazzini (1805-1872), was the apostle of the Italian Risorgimento.
See Vol. I, p. 8f. [Editor]
3 Balan, Storia Ecclesiastica, Torino, 1879, Vol. I, p. 67.
4 See Vol. II, 3Iff and passim. [Editor]
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eigns. “The pope,” Mazzini had said, “both on principle and from
necessity, will lead in making reform s.. . . Take advantage of his
slightest concession and assemble the masses, even if it is only for
them to express their gratitude with festivities, songs and meetings.
. . , Make the people realize their power and keep demanding more
and more. As soon as you have won passage of one liberal law,
shout your approval and demand another.”
In fact, Pius IX , well-intentioned and eager to promote the peo
ple’s welfare did grant some of the freedoms which they seemed to
desire most, and immediately impressive mass demonstrations were
held to thank him and loudly demand more reforms. On June 14,
[1847] Pius IX appointed an ecclesiastical Council of Ministers.
The revolutionaries, biding their time for a propitious moment to
impose lay ministers on the pope, took to the streets with vivas to
Pius IX, interspersed with cries of “viva Gioberti, viva ITtalia,” in
a background of revolutionary hymns. On July 5, [1847] Pius IX,
who had only a few troops at his disposal, permitted the establish
ment of a civil militia for the maintenance of public order. By this
stratagem the revolutionaries gained access to arms. Shortly there
after, following the appointment of the Municipal Council, the
pope established also the Council of State in which every city in
the Papal States was represented. Unfortunately, several of the most
dangerous conspirators had been elected to this council. On M arch
15, [1848] the pope granted freedom of the press but with certain
limitations. They were completely disregarded. In Rome alone there
appeared by August of the same year some fifty publications most
of which were despicably intent upon fomenting rebellion. M ean
while, there was no letup in the chorus of praise for Pius IX.
News from Rome reechoed in Turin with frenzied demonstra
tions and vivas for Pius IX. Archbishop Fransoni was among the
first to sense the insincerity of the revolutionaries in this exaggerated
enthusiasm for the pope. A t the request of Pius IX, on June 7,
1847, he issued a pastoral letter urging the faithful to relieve the
famine in Ireland, and he took this occasion to declare that this
would be a fitting way in which to pay tribute to the pope, and a
reason for acclaiming him; that some kept applauding Pius IX not
for what he was, but for what they would like him to be; that,
moreover, it should be understood that the applause the pope would
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
welcome most was neither the frenzied clapping of hands nor dis
orderly, tumultuous acclamations, but filial obedience to his ad*
monitions and prompt execution not only of his commands but also
of his wishes.
D on Bosco completely shared his archbishop’s views. Naturally,
loud hosannas to the pope were also heard at the Oratory, all the
more so because Don Bosco always spoke of him with the greatest
esteem. He often stressed the need to follow the pontiff as the
link uniting the faithful with God, and foretold disaster and punish
ments for those who presumed to oppose or to criticize the Holy
See in the least. He knew how to instill in his boys such love for the
pope that they were ever ready to obey him faithfully and defend
him with their lives. Hence they frequently shouted, “Long live
Pius IX!” They were somewhat taken aback when Don Bosco cor
rected them. “D on’t say, ‘Long live Pius IX ,’ but ‘Long live the
pope!’ ”
“But why?” they asked, “Isn’t Pius IX the pope?”
“Right!” Don Bosco answered. “To you it sounds the same, but
certain people are trying to distinguish between the sovereign of
Rome and the pope, the political ruler and the Vicar of Christ.
They praise the man, but I see no evidence on their part of rever
ence for the dignity with which he is invested. So if we want to be
on the safe side, let’s shout, ‘Long live the pope!* ”
Then all the boys would repeat, “Long live the pope!”
“Now,” D on Bosco continued, “if you want to sing your praise
to him, sing the hymn which M aestro Verdi has just composed:
Let us hail the holy banner,
Which the Vicar of Christ has unfurled.
Thereupon all the boys would burst into a rousing chorus, sing
ing this hymn which, according to Don Bosco, was a homage to the
banner of the Holy Cross.
M ore than once, on Sundays, at a time when [political and reli
gious] feelings ran high, several laymen visited the Oratory. They
were considered to be good practicing Catholics, but liberals. They
were enthused at seeing hundreds of lively youngsters. After ex
pressing their admiration and encouragement, they invited the boys
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to shout, “Long live Pius IX!” and were rather disconcerted when
five hundred and more voices roared a thunderous “Long live the
pope!” The boys had not forgotten Don Bosco’s lesson. Indeed, to
impress it on their minds even more strongely, he placed placards
throughout the Oratory, exhorting the boys to obey the pope, to
accept with respect his orders and to revere his authority. The
placards carried these inscriptions:
1. “Thou art Peter and upon this rock, I will build my Church.”
[Matt. 16, 18]
2. “Where Peter is, there is Our Lord.”
3. “I am with you all days even to the end of the world.” [Matt. 28,
20]
4. “Where Peter is, there too is the Church.”
5. “Feed my lambs.” [John 21, 15]
In 1873 Don Bosco told [Alexander] Cardinal Bernabo:
I recall that in 1847, in some leaflets put out by rabid revolutionaries
I read these instructions: “Now is the time to start shouting ‘Long live
Pius IX’ but never ‘Long live the pope.’ Smear the Jesuits but hands off
the pope. Praise good priests, encourage them and try to appeal to
their vanity by showering praises on them. But as for bad priests, con
sider it a great achievement to win them to our cause.”
This program was carried out to the letter. Even then, all but the
blind could see how every move on the part of the liberals was aimed at
harassing and unseating the pope, by cutting him off from temporal
means and human support. Even now the liberals still say, “When the
pope will have no more hope of getting back what was forcibly taken
from him, he will have to bow to our demands.”
To this end, therefore, in 1847, while Gioberti assailed the reg
ular clergy, the conspirators astutely began to apply their wiles to
beguile the diocesan priests. Mazzini had written: “It is a good
policy to be on friendly terms with the [secular] clergy, and win
them over to our side___ The [secular] clergy are not hostile to
liberal id eas.. . . O ur movement would make giant strides, if you
could create Savanarolas in every capital.. . . Do not attack the
[secular] clergy because of wealth or attachment to tradition; prom
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
ise freedom to priests and you will see them joining our ra n k s .. . .
The essential thing is not to let them know the real goal of our
revolution.. . . Show them only the first steps to be taken . .
Consequently the order of the day in Turin’s masonic lodges was,
“Be good to the priests!” Those who were not in on these secret
aims could not grasp the reason for the unusual deference and cor
diality displayed toward the [secular] clergy even by non-church
goers. Soon every patriotic celebration was climaxed by a visit to
some shrine, by the attendance of officials at Mass or at a Te Deum
with Benediction of the Blessed Sacrament. Priests were invited to
conventions, seminars and parades, and were treated with every
possible courtesy. At the University of Turin, where the Jansenists
were firmly established as in a citadel, the students of other facul
ties fraternized with seminarians and priests taking courses in theol
ogy. Occasionally the latter had no way to avoid being greeted
with enthusiastic ovations by their companions and professors. Out
side the university, frenzied shouts of, “Long live our priests! Long
live our seminarians!” told even from afar that some prominent
ecclesiastic or a group of seminarians was passing by. Hence it
should not be surprising that many of them joined the liberal move
m ent in those days. Some had been aroused by Gioberti’s writings;
others, in greater number, were simply naive and credulous, ut
terly unable to see through that false praise. They never once sus
pected that the political reforms, which everyone seemed to want,
might not be entirely harmless, for had not Pius DC himself gen
erously granted some of them to his own states? While so many
priests swallowed the bait of public flattery, there were others who
were not taken in by this popular display of enthusiasm. First
among them was Don Bosco, who was convinced that the many
hosannas would soon be followed by as m any cries of “crucify!” In
fact, when, this very same year [1847] D on Bosco’s friends asked
his opinion on the present and future situation of the Church, he
replied, “The revolution will proceed step by step and will carry
out its program to the smallest detail.”
This soon became evident in the treatment accorded bishops, in
strident contrast with the feigned affection for the lower clergy. In
1847, an infamous slander was concocted against Bishop Philip
Artico of Asti, a vigilant guardian of ecclesiastical discipline. At
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first the civil authorities backed the slanderers, and the Piedmontese
Senate, ignoring the stipulation of the concordat of 1841, that the
pope alone could judge bishops, ostentatiously sent its representa
tives to Asti to institute criminal proceedings against them. The
case, however, was quickly dropped when the bishop’s innocence
was clearly established. To assuage the worthy prelate’s sorrow and
to show his personal regard for him, the king invited the bishop to
[his royal mansion in] Racconigi. Nevertheless, the hostile manifes
tations and canards of the Asti conspiratorial clique continued un
abated. Toward the end of the year, the bishop, feeling unsafe in
the city, withdrew to his episcopal villa on a lonely hill, but there
too he was followed and made the target of vituperation. In his bitter
affliction he was deeply comforted by the staunch defense of his
cause by the bishops of Piedmont and by the constant friendship of
Don Bosco.
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CHAPTER 22
Looking for Help
HILE good, loyal Catholics were very apprehensive
over the suspicious activities of the C hurch’s enemies, the yearly
spiritual retreat was being held at St. Ignatius’ Shrine above Lanzo,1
where for several years Don Bosco had been going on foot with
F ather [John] Giacomelli,123covering some nineteen miles in half a
day. Father Victor Alasonatti of Avigliana tells us that Father
[Louis] G u a la 8 and Father [Joseph] Cafasso had invited a Jesuit
priest and a canon from Vercelli to preach. Don Bosco jotted the
following notes on a plain sheet of paper.
Resolutions Taken at M y Spiritual Retreat in 1847
Every day: a visit to the Blessed Sacrament.
Every week: an act of self-denial and confession.
Every month: the prayers for a happy death.
“O Lord, give me the means to do what You command, and then
command whatever You will.”
“The priest is the thurible of Divinity.” (Theodotus)
“The priest is a soldier of Christ.” (St. John Chrysostom)
“Prayer is to a priest what water is to a fish, air to a bird, water to a
deer.”
“He who prays is like one who goes to the king.”
Strengthened and rested in spirit, Don Bosco left the peace and
solitude of this mountain setting to return to the city. Soon after, the
political situation was complicated by an unexpected train of events.
The explosive controversy over salt between Piedmont and Aus-
1 See Vol. II, pp, 96f, 112f, [Editor]
2 A fellow seminarian. [Editor]
3 See Vol. II, pp. 96f. [Editor]
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tria,4 already bordering on open warfare, was further heightened
when news came that Austrian troops, violating papal rights, had
occupied the city of Ferrara under the pretext of building an al
legedly necessary line of defense for the Lombard-Venetian region.
This act kindled new indignation in Italy and further emboldened
the revolutionaries. Patriotic manifestations now included shouts
of, “Austrians go home! Down with Austria!”
Charles Albert, determined never to separate his cause from
that of the pope, immediately assured the pontiff that he was ready
to put his army and navy at his service. In August, [Cesar Tra-
bucco]5 count of Castagnetto, read a letter from the king to the
Agrarian Congress at Casale in which he declared: “If Divine Prov
idence sends us to w ar for Italy’s independence, I shall m ount my
horse and place myself with my sons at the head of my army. . . .
It will be a wonderful day when we shall be able to shout, ‘To war,
for the independence of Italy!’ ” All the newspapers carried this
statement which aroused grave fear in those who foresaw the con
sequences of such a war.
Don Bosco, meanwhile, realized that he would not long be able
to bear the entire burden of the Oratory alone, but he could not
find others willing to live in community with him and dedicate
themselves entirely and permanently to the salvation of youth. For
several years he had toyed with the idea of entering a religious con
gregation, where he might be allowed to carry out his plans or
which might provide him with the means to do so. He longed to
surround himself with fellow priests whom he could imbue with
his own zeal. For his part, he was more than ready to obey anyone
the superiors of the institute might place above him. Indeed, he
would prefer to carry out his mission, step by step, under such
guidance. Later on, however, Don Bosco confided to us as follows.
The Blessed Virgin had revealed to me in a vision the field of my
labors. I had, therefore, a complete course of action thoroughly planned
in advance. I could not and absolutely would not alter it. The success
of the undertaking depended entirely on me. I clearly saw the path I was
4 Piedmont’s repudiation of an agreement on the salt trade brought swift re
taliation from Austria in the form of a prohibitive duty on Piedmontese wines.
See Vol. II, pp. 366f. [Editor]
0 A cabinet minister and senator of the realm. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
to follow and the means I was to use to attain my purpose. Consequently,
I could not risk jeopardizing such a plan by submitting it to the judg
ment and will of others. Nevertheless, in that same year of 1847,1 again
searched carefully for a religious congregation in which I could be certain
of carrying out my mandate, but before long I realized none existed.
However commendable their spirit and their goal, none filled my need.
This was what deterred me from becoming a religious. So my search
ended and I remained alone. Instead of joining others already tested in
community life and experienced in the various tasks of the priestly
ministry, I had to look for young companions and then select, instruct
and form them as I had been shown in my dreams.
Don Bosco, however, had not been forbidden to seek support
for his mission from some congregation or to study their constitu
tions to see if they were suited to the current times.
He felt a particular liking for and a great interest in the Institute
of C harity0[whose members were popularly known as Rosminians].
Both the founder and the members of this congregation enjoyed a
reputation for virtue and knowledge. Don Bosco knew that in Rove-
reto they conducted evening classes for young apprentices to keep
them away from saloons and other evil influences, that in Trent and
elsewhere they had opened festive oratories for boys, that their mis
sion of preaching in rural areas had done much good, and that in
England their missionaries had brought many souls back to the
true fold. Moreover, he was convinced that their religious structure
was ideally suited to the new age, and that it offered a guarantee
of stability and defense against the gathering storm which would
inevitably break over the religious orders and their resources. In
this congregation the right of individual ownership had replaced
the system of collective ownership at least in essence, thus forestall
ing legal cavils against property subject to common law. There was
another consideration. Don Bosco had also given thought to the
advisability of availing himself now and then of Father Rosm ini’s
strong influence over the new men in power in Turin and of having
him as a friend and protector. It was D on Bosco’s policy to secure
every hum an means of support, while confidently and resignedly
trusting Divine Providence to guide the course of events in keep
ing with its own ends. He was helped in his plans by several priests
6 Founded in 1828 by Father Antonio Rosmini-Serbati (1797-1855). [Editor]
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of the Institute of Charity who were stationed in St. M ichael’s A b
bey 7 and who vied in zeal and labors with their predecessors, the
Benedictines. Don Bosco had become friendly with them and had
sent to their novitiate at Stresa some Oratory boys who wanted to
join a religious order. This, and the hospitality which he extended
to these good religious (who did not have a house in Turin)
strengthened his contacts with them. Whenever Father Rosmini
came to the city, M arquis Gustavo Benso of Cavour was always
his host,8 but for several years the Rosminians who came to Turin
on business, or who needed a respite during a long journey, found
hospitality at the Oratory. D on Bosco always gave them a warm
welcome and such accommodations as his limited circumstances
permitted. The Rosminians, accustomed to austerity, were always
perfectly satisfied. Whenever he could, he gave each of them a
private room, and if his small house was already filled he would
share his room with the new guest by reserving for himself only a
small space behind a closet which served as a kind of partition.
There he took his rest on a mattress laid on the bare floor. If the
visitor rated special consideration, Don Bosco would move out en
tirely and find himself a place to sleep in the kitchen or in the
sacristy. This he continued to do until 1854.
Grateful for these and other courtesies, Father [Charles] Gilardi
and Father [Joseph] Fledelicio9 had often urged Don Bosco to visit
them in Stresa, but he had always been too busy to accept. Now, in
the fall of 1847, he decided to go. He wanted to have a talk with
Father Rosmini and ask his opinion on several plans he had in
mind, which we shall discuss later. At the same time he wanted to
see how some of the boys whom he had sent to the novitiate there
were getting on.
Before leaving Turin, he handed over the direction of the Ora
tory to Father [Hyacinth] Carpano and the two boys Barretta and
Costa, who were the factotums and principal singers in the choir.
After reminding them to watch over their companions, he entered
the carriage of Mr. Frederick Bocca, a contractor, who personally
7 Built in 998 on Mt. Pirchiriano, about three thousand feet above Avigliana,
near Turin. It is one of the most important monuments of European Romanesque
architecture. See Vol. I, p. 368. [Editor]
8See Vol. II, p. 349. [Editor]
° The correct name is Fradelizio. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
wished to drive Don Bosco. M r. Bocca himself gave us the follow
ing brief account of this journey.
One Sunday, after a few days’ travel, Don Bosco, who had si
lently been absorbed in his own thoughts for a good part of the
way, suddenly exclaimed: “Well! Knowing that I am away, Bar-
retta and Costa have not gone to the Oratory. N or is Father Car-
pano where he should be; right now he is doing such and such a
thing.” Mr. Bocca made a note of this, to check it on his return.
The two travellers passed through Chivasso, Santhia, Biella,
Varallo and Orta. A t Miassino the coach inn was crowded. Don
Bosco’s jovial affability soon won him everybody’s friendship. He
entertained them with the life of St. Julius to their great delight,
though they were unaccustomed to tales of this kind. Further on,
Don Bosco and his companion visited the minor seminaries at
Gozzano and San Giulio in the diocese of Novara. A t night they
were the guests of the Razzini family. At last, by way of A rena and
San Carlone they arrived at Stresa. Don Bosco learned regretfully
that Father Rosmini was away; Father Fradelizio, however, wel
comed him cordially for he had great hopes that Don Bosco would
join the Rosminians. H e took him sightseeing to the Borromeo Is
lands, to Intra, to Pallanza and on the other side of Lake Maggiore
to the shrine of St. Catherine of the Boulder, so named because a
massive rock seems to hang in midair above the shrine.
Meanwhile, Don Bosco, through personal observation and tact
ful questioning, learned much about the spirit of the Rosminians.
He came to the conclusion that in some respects it did not suit his
purpose, but he kept this to himself. After enjoying the warm re
ception of the novices and their superiors, he returned to Turin by
way of Arona, Novara, Vercelli and Chivasso. The homeward jour
ney was marked by many delightful and spiritually fruitful incidents
with innkeepers along the way. As usual he heard the confessions of
coachmen and stableboys. The trip lasted almost twelve days. When
they were back in Turin, Mr. Bocca went straight to Father Car-
pano and said to him, “I heard that you were not at your post last
Sunday.”
“Who told you?”
“Don Bosco himself.”
Father Carpano, who was quick-tempered, snatched his biretta
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from his head and flung it angrily to the floor. “See? They couldn’t
wait to run and tattle to D on Bosco!” he exclaimed. “W ho told
him?” W hen he heard that Don Bosco himself had guessed or seen
from afar what had happened, he fell silent. Mr. Bocca also verified
D on Bosco’s observation with regard to the two young choirboys.
D on Bosco stayed only briefly in Turin. On October 2, he and
F ather Borel arranged an outing for all the boys to Superga,10*pro
viding plenty of grapes for a snack. Then he himself set out on
foot for the usual trip to Becchi. He was accompanied by a few
boys and by his mother, who walked alongside him carrying her
basket. As long as they were within the city limits, she discussed
with her son the problem of where to lodge the boys and supervise
them, but once they were beyond the customs gates and were mov
ing along the lonely country roads, she began to recite the rosary
aloud, the entire group responding.
The Moglias, his form er employers and benefactors,11 had been
told of his coming by letter, and they had made preparations to
welcome him properly. During the first years of the Oratory Don
Bosco took along only four or five boys; in later years, ten or fif
teen; once he took twenty-five, but that was the last time. He
stopped visiting the Moglias because each time he came he had
more boys with him, and he did not want to abuse their generosity.
His arrival always called for a feast. A n enormous dish of p o le n ta 12
and plenty of sausages were usually prepared for the boys, and they
had lots of fun cooking the sausages themselves. D on Bosco and his
co-workers, priests or clerics [when he had them in later years],
would sit with the Moglia family. Later, Don Bosco would continue
on to M orialdo, where he would spend some weeks in his father’s
farm house13 and help [his pastor] Father [Anthony] Cinzano, on
the feast of the Holy Rosary.
This year, when he returned to Turin, he brought along the first
student from Castelnuovo d’Asti, his cousin Alexander, son of John
10A hill about three miles east of Turin and 2,205 feet above sea level. It is
crowned by Juvara’s masterpiece, the basilica of the Nativity of the Virgin Mary.
In fine weather one can look down on Turin or at the wide semicircle of the
snow-crested Alps that rise like a wall at a radius of about thirty miles. [Editor]
it See Vol. I, pp, 144ff, 153f, 293, 328f. [Editor]
12 Cornmeal boiled in water. [Editor]
is See Vol. I, p. 20. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Baptist Pescarmona, a rich landowner. Pescarmona had agreed to
pay Don Bosco a regular fee for board and tuition and to provide
his son with necessary clothes, books and medical care. The boy
was to lodge at the Oratory and attend a third year Latin course in
a private school conducted in Turin by Professor Joseph Bonza-
nino. A w are of D on Bosco’s straitened circumstances, the boy’s
father had insisted on advancing the total fees for a three-year
period.
We have mentioned this incident to call attention to a policy for
admitting boarding pupils to the Oratory that Don Bosco had al
ready set in those early years. “We are here,” he said, “to gather
and board poor boys free of charge. Hence it would not be right
that alms intended for the poor be used for those who have some
means of their own, scanty or ample. This policy should be our
gauge in setting the appropriate monthly boarding fee.”
Young Alexander was not the only boy that Don Bosco took in
as a boarder. He was always looking for helpers to further his good
work. Consequently, he gladly offered lodging to priests and others
who wished to settle in Turin for their studies or similar pursuits.
They too paid a prearranged fee. For example, Father [Charles]
Palazzolo,14 his friend and pupil from Chieri, started boarding at
the Oratory on October 23, 1847, and on October 29 of that same
year F ather Peter P o n te 15 came to Valdocco. H e was probably the
second person to hold the office of prefect in the festive O ratory.
They stayed with Don Bosco throughout 1848 and carried on their
priestly ministry in various churches of the city.
The two m ain d ish es16 which were the staple diet of the week,
were hardly appropriate for these paying guests, and so the Oratory
now offered meals which were customary in religious houses—
nourishing, but not lavish. He ignored requests to make them more
savory, since he was determined to lead a life of sacrifice and self-
denial; consequently, his boarders did not stay long with him. Don
Bosco liked to quote St. Paul: “Having food and sufficient cloth
ing, with these let us be content.” (1 Tim. 6, 8)
u See Vol. I, pp. 2l9f; Vol. II, pp. 28f. [Editor]
See Vol. II, p. 336. [Editor]
10 One dish prepared on Sunday lasted until Thursday; the other, meatless, was
for Friday and Saturday. See p. 20. [Editor]
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It bears mentioning again that his poverty and self-denial
prompted his benefactors to come to his aid more readily, since
they saw that he kept nothing for himself. It was obvious to them
that no worldly motive induced him to work so hard and endure
such privations. Further, his example inspired generous souls to be
equally zealous and to help him however they could. For example,
several nobles and middle class people joined his young catechists
and teachers, both in church and out, and they too began to take
an interest in boys who needed jobs. They gave them clothing,
taught them how to meet prospective employers in workshops and
stores, found work for them and visited them on the job during the
week to see how they were getting along. In 1878, in a conference
to Salesian Cooperators Don Bosco praised them.
It was certainly Divine Providence Who sent them, and thanks to
them, the good work kept spreading. These first helpers of mine, priests
and laymen, unmindful of hardships and labors, sacrificed themselves for
the salvation of others, content to see so many unruly youngsters now
leading honest and upright lives. I have seen many of them give up the
comfort of their own homes to come here every Sunday, even daily during
Lent, at hours that were convenient to the boys but most inconvenient
to themselves, in order to teach the youngsters their catechism. I have
seen them come to Valdocco every evening in winter, through streets and
paths that were rough and dangerous, through snow and ice, in order to
take over classes which had no teacher, giving most generously of their
time.
Among these must be mentioned Count [Charles Albert] Cays of
Giletta, M arquis [Dominic] Fassati, Count [Frederick] Callori of
Vignale and Count Scarampi of Pruney. The latter, in 1900, at the
age of eighty, still wept for joy when reminiscing to F ather Celestine
D u ra n d o 17 about D on Bosco and those early years.
Not only laymen, but lay women too came to the Oratory to
help. Don Bosco, in the above mentioned conference, had this to
say of them.
Increasingly our poor boys were in need of material assistance. Some
had pants and jackets so tattered as to be immodest. Some lads could
17 A distinguished Salesian, a scholar, and member of the Superior Council of
the Salesian Society in its early years. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
not even afford to change the one tom shirt they wore. Their clothes
were so filthy that nobody would hire them. This is where the loyal and
kindly assistance of these ladies made such an outstanding contribution.
I would like to honor and praise these Turinese ladies, who, despite
their noble background, did not disdain to pick up those soiled clothes
and mend them with their own hands. They took those dirty, tattered
shirts which perhaps had never once been laundered, and washed them
and mended them. The boys were of course impressed by this example
of Christian charity and continued to frequent the Oratory and practice
their Faith. Several of these distinguished ladies also used to send linen,
new clothes, money and groceries. Some are present here now, but many
others have already been called by the Lord to receive the reward of
their labors and charitable deeds.
These zealous ladies gathered about M amma Margaret. First
and foremost among them was Mrs. M argaret Gastaldi, mother of
C anon Lawrence Gastaldi, and her good sister. Then, there were
Marchioness [Mary] Fassati, an illustrious lady-in-waiting, and oth
ers of high social rank. They did not consider it beneath their dig
nity to associate with the humble peasant woman from Becchi and
mend ragged garments in her tiny room.
When Don Bosco began to board orphans, these same ladies took
care of them with truly motherly affection. They would bring them
shirts and handkerchiefs every Saturday, and every month clean
sheets, diligently mended if necessary. Mrs. Gastaldi assumed
responsibility for having the linen laundered. On Sunday she
would inspect the beds. Like a general reviewing the troops, she
checked the pupils one by one, to see whether they had changed
their shirts and whether they had washed properly. Then, after
setting the soiled linen aside she sent it to the washerwomen. She
would also inspect the boys’ clothes to see if they needed mending.
Often she would call upon various girls boarding schools and con
vents for help, and they would compete with one another in this
work of charity. Mrs. Gastaldi spent a good part of her day in the
linen room of the Oratory with Mamma Margaret, helping her keep
it in order and providing personally or through the charity of oth
ers sufficient supplies of linen and personal clothing for the boys.
She also gave whatever financial aid she could. The boys looked
upon the Gastaldi sisters as their special benefactresses. Mrs. Gas-
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taldi continued this charitable work for several years, even after
the death of Don Bosco’s mother.
Up to now we have described the care showered on the Oratory
boarders when they were in good health. We have to add that there
were also generous benefactors who took care of them when they
were sick, alleviated their sufferings, and did all they could to restore
them to health. Don Bosco entrusted the day pupils to the ministra
tions of charitable doctors, and readily procured medical assistance
for the more poverty stricken among them, even when they were
living with their families. He recommended the boys who were hos
pitalized to nursing sisters and doctors for special consideration.
W ith fatherly solicitude he never failed to visit the sick youngsters
in their homes or in hospitals. Even as early as 1847, he wanted
to provide a house doctor for the O ratory boarders. The first to
hold this office was D octor Vella of Cavaglia. D on Bosco had the
greatest regard for him and for his brother, who with fellow semi
narians came to the Oratory to teach the catechism at Archbishop
Fransoni’s request. Doctor Vella zealously performed his charitable
mission until 1856, when he joined the faculty of medicine at the
University of Bologna.
Other eminent doctors, animated by the same charitable spirit,
succeeded him. We shall gratefully mention them later in our nar
rative. A part from these, whom we might call general practitioners,
there were also hundreds of specialists who, over a period of forty
years and more, visited and treated those boys who were seriously
ill, at any hour of the day or night when Don Bosco or his repre
sentatives called. They were highly esteemed physicians and gifted
surgeons, busy from morning until night with their own private
practices. Nevertheless, they were grateful for a chance to be help
ful, and insisted on being called whenever there was need. These
poor boys received the same care as the children of the wealthy
families. Such are the achievements of noble souls inspired by Chris
tian love. Honor and grateful thanks to the doctors of Turin! We
shall always pray for them and always remain grateful to them as
Holy Scripture tells us: “Hold the physician in honor, for he is
essential to you and God it was Who established his profession.”
(Sir. 38, 1)
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CHAPTER 23
God’s Instrument
I n 1847-48 D on Bosco was G od’s instrum ent in the re
markable conversion of a young Jew. One day, as Don Bosco was
m aking the rounds in St. John’s Hospital in Turin, the m other su
perior, Sister Seraphim, a native of Buttigliera,1 told him of a Jew
ish patient in his early twenties who seemed interested in becoming
a Christian. Don Bosco gave the nun some wise suggestions on how
to begin religious instruction without getting into any controversy.
In her friendly talks with the young man, Sister Seraphim, among
other things, told him about Don Bosco and especially of his fa
therly care for boys, pointing out what he had done and was doing
for their welfare in Turin. The young man listened with growing
interest and soon became quite anxious to meet Don Bosco. A few
days later, Sister Seraphim, who had invited Don Bosco before
hand, went to the patient’s room and said, “I have some good news.
I think Don Bosco has just come in and is making the rounds in
our ward. If you w ant to meet him, I’ll introduce him to you. I ’m
sure his visit will do you good.”
“Yes, of course! I’d be very glad to see him ,” replied the young
Jew who was not a bed patient. As Don Bosco came into his room,
one of the best in the hospital, the young man arose from his chair
and politely removed his cap whose visor almost hid his face. Some
thing about his gentle, refined appearance hinted at a secret sor
row. After a few questions Don Bosco sensed that he was dealing
with a sensitive youth of sterling qualities. This first visit was a short
one, but it paved the way for many others, longer and spiritually
1 A village adjoining the small hamlet of Morialdo dose to Don Bosco’s birth
place. See Vol. I, pp. 20, 132, 207. [Editor]
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181
fruitful. As the young man came to know Don Bosco better, he be
gan to feel a deep liking for him and told him his life story.
His name was Abraham, and he had been born in Amsterdam
of wealthy parents. Very intelligent, a top student, and the idol of
his family, he had easy access to amusements, travel and comforts.
Nevertheless, he had always led a decent, upright life. A braham
had an older sister, Rachel, of whom he was very fond. She se
cretly desired to become a Christian. From books on religion which
she read secretly or through contact with some Catholics, Rachel
had learned about our Faith and was gradually influencing her
brother Abraham with Christian principles without his awareness.
A few years older than her brother, Rachel at seventeen told her
father that she wanted to become a Catholic and a Sister of Charity,
and asked his permission to go to France for that purpose. Her
request infuriated him. Unable to shake her from her resolve, he
forbade her to leave until she became of age. When that time came
he could not stop her, but he disinherited her and refused to give
her any means of support. Her aunt, however, also Jewish, felt
sorry for the girl and provided her dowry for admission to St. Vin
cent de Paul’s Sisters of Charity in Paris. W hen A braham learned
that his sister wanted to become a Catholic and a nun, he took a
sudden, bitter, violent dislike to her, in the belief that she no longer
cared for him. Nevertheless, the Christian principles she had in
stilled into him were strong enough to keep alive in him some
gnawing doubts about his own faith.
A braham ’s m other was quick to grasp his misgivings. In order to
strengthen his faith, she would often tell him stories from the Tal
mud to impress upon him the terrible punishments visited upon
Jews who changed their religion. But Abraham gave them little
credence and kept repeating: “Why should I fear a w itch2 who you
say lived in the days of Adam? If she still exists, as you claim, she
must be pretty old by now, and so I don’t think she can do me any
harm .”
A braham ’s father, who was quite superstitious, seeing his favor
ite son stray further and further from his ancestral faith and at
times even belittle some of its precepts, called in a learned rabbi to
2 Most likely the dreaded Lilith of Jewish lore. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
show him his error. A braham ’s subtle intelligence, however, gave
the rabbi a hard time, especially when they discussed the eternal
kingdom promised by God to David. He asked the rabbi where this
kingdom was at the present time, repeatedly quoting Moses as say
ing: “The scepter shall not depart from Juda, nor the staff from be
tween his feet, until he [the Messiah] comes to whom it belongs.”
[Gen. 49, 10]
“Now if the M essiah has not yet come,” insisted A braham , “where
is our kingdom of Juda? A nd if the kingdom of Juda is no more,
isn’t that a sign that the M essiah has already come?”
Try as he might, the rabbi was unable to answer him convinc
ingly on this point. The father loved Abraham as a favorite child.
Seeing his constant restlessness and deep interest in religion, he sent
him to Protestant ministers in the hope that they would clear his
doubts and satisfy his intellectual curiosity without endangering his
faith. It was useless, for they rather tried to draw him to their own
persuasion. Abraham was not impressed. He considered a religion
without sacrifice or ritual, without unity and unquestioned doc
trine, as no religion at all. In their determination to win him over
they undermined his morals, and, unfortunately, Abraham was too
weak to resist. As a result of his dissolute life he contracted a pul
monary disease. As soon as the first symptoms appeared, Abraham
developed a violent hatred against the Christian faith, realizing that
the cause of his disease lay in the evil advice he had received. He
complained bitterly to his father for having referred him to those
ministers, but his father answered, “You wanted to know about
Christianity and I sent you to its teachers.” In Amsterdam, [at that
time] Christian meant Protestant: such were the courts, the churches,
and society in general. Catholics were so few and unknown that he
had never even heard of them or their religion. W hen his sister
Rachel had turned Christian, Abraham had assumed that she had
joined the Protestants.
As his illness persisted, his parents decided to send him to V i
enna for treatm ent by the most renowned physicians. There he
spent some time in several hospitals, receiving the best and most
expensive care. Since there was no improvement, the doctors decided
to try a change of climate and sent him first to Innsbruck and then
to Turin. The illness was now clearly diagnosed as tuberculosis. A t
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God's Instrument
183
first, some wealthy Jewish relatives of his welcomed him, but, then,
fearing for the health of their own children, they sent him to Chieri
where his condition progressively worsened. He had to go back to
his relatives in Turin, and after a few days they set him up in a
private room at St. John’s Hospital.
It was here that he had the good fortune to meet Don Bosco. In
his first visits Don Bosco made no mention of religion; he broached
the subject only after he was sure of the boy’s friendship. A braham
then realized his error in identifying Christianity with Protestantism,
and he could not help admiring the beauty of Catholic doctrine.
Soon, however, his family learned of D on Bosco’s long visits and
took steps to prevent their son’s conversion. They hired private nurses
to watch him day and night, and from then on it became very diffi
cult for Don Bosco to visit Abraham and discuss religion with him.
A t first the young m an was rather distressed, but soon he found
out that one of the nurses spoke only French and German, whereas
he spoke English perfectly as did Sister Seraphim. So they agreed to
continue his religious instruction in English, with neither of the
nurses being the wiser for it. Don Bosco coached Sister Seraphim
and provided her with suitable books, such as Paolo de M edici’s
Discussioni dirette agli Ebrei [Talks to the Jews] and Gli Ebrei [The
Jews] by Father Vincenzo Rosso of Mondovi, two works intended
to prove to Jews that Jesus Christ, the Messiah, had already come.
The two nurses could not understand a word of what was being
said but, suspecting what was afoot, told their employer, to whom
A braham ’s father had given explicit orders to prevent the boy’s
conversion to Catholicism. As a result they tried to move him again
to Chieri. But not even the offer of a generous recompense could
overcome the reluctance of the Jewish families there to accept the
patient in their homes. Meanwhile the illness was approaching its
terminal stage, and A braham ’s relatives kept a close watch. After
being informed of his turn for the worse, the father ordered his son
returned to Amsterdam, no matter what the consequences. The
doctors, however, refused to comply; the patient was so weak and
so little life remained in him that he would surely have died on the
trip. A t last his kin in Turin, realizing that nothing could save
him, overcome by their superstitious fear of the dying, made them
selves scarce and left him alone. Seizing the propitious moment,
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Father [Felix] Rossi, the chaplain, baptized Abraham, gave him
First Communion and administered the Anointing of the Sick at
two in the morning. His relatives were told nothing.
A few days later Don Bosco was on his way to pay A braham a
visit when a patient in one of the wards asked him, “Are you by
any chance going to see Abraham ?”
“Y e s.”
“He died last night.”
*
The young m an had been in the hospital six months. [Thirty-
five] years later, in 1833, D on Bosco happened to be in Paris. He
called on the Sisters of Charity and asked whether in their convent
there was a nun from Amsterdam, a convert from the Jewish faith.
“Yes, Sister Rachel is still here,” said the sister who opened the
door.
“W ould you kindly tell her I have some news of her brother?”
“Her brother? He died years ago.”
“Yes, I know, but, so to say, he died in my arms.”
“Did he die as a Catholic then? His sister did hear some rumors
to that effect, but nothing definite.”
“I can vouch for it. When may I see Sister Rachel?”
“Could you come to say Mass for us tomorrow? In the meantime
I ’ll tell Sister Superior. How thrilled Sister Rachel will be!”
Don Bosco kept his appointment. Rachel was overjoyed at meet
ing the priest who had been the L ord’s instrument in leading her
dear brother to his eternal salvation. She now learned that the seed
she had sown so many years before had borne the fruit of everlast
ing life. D on Bosco said Mass and preached. It was indeed a day
of great joy for Sister Rachel and the whole community.
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C H A P T E R 24
Plans for a Second Oratory
np
,JL HE harder Don Bosco and his incomparable assistant
Father [John] Borel strove with their co-workers to promote the
intellectual and religious education of the Oratory boys, the more
the attendance rose. On Sundays there were so many boys that only
a fraction could be accommodated in the chapel; two hundred or
more had to use classrooms or a section of the playground, which
also, in spite of its size, was becoming inadequate. It looked like
a drill ground crammed with soldiers unable to march or maneuver
without bumping or unwittingly sabering one another. Something
had to be done.
One Sunday in August, after the afternoon church services, Don
Bosco took Father Borel aside and said: “For the past few Sundays,
especially today, you’ve probably noticed that the num ber of boys
coming to the O ratory is positively amazing— at least eight hun
dred! They can’t all squeeze into church any more, and those who
do are packed like sardines. The playground situation is no better,
they keep tripping over each other like circus tumblers. It will only
get worse as we go on. Cutting down the number by sending some
away would be like deserting them and exposing them to moral
dangers. What do you suggest?”
“I’ve noticed it, of course,” replied F ather Borel. “Obviously this
place, which once seemed big enough, is now far too small. But
are we to pull up our stakes again and, as cranes and swallows
do every year, migrate once more?”
“M aybe there is another solution,” D on Bosco continued. “I
have learned that a good third of these boys come from Piazza
Castello, Piazza San Carlo, Borgo Nuovo and San Salvario, which
means they have to walk a mile or two to get here. How about
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
opening another oratory in that area? That would solve our prob
lem without having to move again. W hat do you think of it?”
Father Borel pondered Don Bosco’s suggestion awhile and then
exclaimed joyously: “Excellent! W e’ll hit two birds with one stone.
W ith fewer boys in Valdocco we’ll be able to give them more at
tention, and with a new oratory in town we’ll draw m any others
who cannot come here because of distance. So let’s go ahead!”
They were truly of one mind.
The very next day Don Bosco went to Archbishop Fransoni, told
him of the need for a second oratory, outlined his plans, and asked
his advice on the matter. The archbishop immediately gave his ap
proval and, knowing the needs of the city, suggested that the new
oratory be opened in the southern part of town.
Encouraged by the prelate’s words, D on Bosco then called on
the pastor of Our Lady of the Angels, who gladly promised to
help Don Bosco as much as he could. Don Bosco next made a tour
of inspection of several possible sites in the Porta Nuova neighbor
hood. After weighing the pros and cons of several localities, he de
cided on one along the Viale del Re, now Corso Vittorio Emanuele
II, near the Po River. This is now [1903] a residential area with
splendid buildings, wide avenues and beautiful gardens, but in those
days it was a vast wasteland, dotted with small homes scattered
about without any planning, and inhabited mostly by washerwomen.
Its fields ringed with trees made it look like open country and it
was ideally suited for large crowds. On Sundays especially, swarms
of boys used to gather there to play; many of them lingered even
during catechism class and church services. Thus they grew up ig
norant of their religion but well versed in evil. It was an ideal loca
tion for what Don Bosco had in mind. Like an experienced captain,
he chose it as the strategic spot to pitch camp.
On this terrain stood a small house to which were attached a
ramshackle shed and a courtyard. When Don Bosco found out that
it belonged to a certain Mrs. Vaglienti, he called upon the lady,
explained what he was looking for, and asked her to rent him the
whole place. The good woman was willing to give him a lease, but
they could not agree on the yearly rent. After much wrangling, ne
gotiations seemed to be about to break down when an unexpected
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Plans for a Second Oratory
187
development brought them to a close. The sky darkened and sud
denly there came a terrifying clap of thunder. The landlady turned
to Don Bosco in utter fear and cried, “God save me from lightning,
and I’ll rent you the place at your price!”
“I thank you,” Don Bosco answered, “and I pray that God bless
you now and always.” In a few minutes the skies cleared, and all
was quiet again. They settled on a rent of 450 lire. The tenants
living there were served notice and masons were immediately dis
patched to the spot to start converting some rooms into a chapel.
Meanwhile, one Sunday, Don Bosco told the boys that a second
oratory would soon be opened. The charming way in which he gave
this welcome news is still remembered.
My dear sons, when a beehive becomes overcrowded, some bees fly
elsewhere to start a new one. As you can see, there are so many of us
here that we can’t even turn around. Every time you play, someone gets
pushed or knocked down or ends up with a bloody nose. In the chapel
we’re packed like sardines. It wouldn’t do to try to make it bigger by
pushing the walls out, because the roof would crash down on us. So
what shall we do? Let us imitate the bees. Let’s swarm and start a second
oratory.
Shouts of joy greeted this announcement. When the boys quieted
down, Don Bosco continued.I
I bet you’re all anxious to know where the new oratory will be, who
of you will go there, how soon it will open, of course, and what its name
will be. If you’ll manage to be quiet, I’ll tell you. This new oratory will
be in the neighborhood of Porta Nuova, near the iron bridge, on the
Viale del Re, which is also known as the Viale dei Platani from the
plane trees which line it on both sides. Those of you who live around
there will attend this new oratory, not only because it is nearer to your
homes, but also because I want you to draw other boys by your good
example. When will it open? Workmen are now busy preparing the
chapel, and I hope that we shall be able to bless it on December 8, the
feast of the Immaculate Conception. As we did in Valdocco, we shall
open our second oratory on a day sacred to the great Mother of God,
thus placing it under Her protection. What shall we call it? We shall
call it the St. Aloysius Oratory for two reasons: first, to provide a model
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
of purity and virtue for boys, as the Church herself has done; secondly,
as a gesture of appreciation and gratitude to our beloved Archbishop
Fransoni, who bears the name of this sain t1 and who loves us, helps us,
and protects us. Do you like it? Are you happy?
He was answered with a thunderous roar of approval, followed
by prolonged “hurrahs” to St. Aloysius, to the Porta Nuova oratory
and to Don Bosco! It would be hard to imagine a happier, more
praiseworthy and unanimous plebiscite.
The boys carried the news to their families, schoolmates, and
fellow apprentices. Soon the whole neighborhood knew of it, and
small groups of boys began to inspect the site of the new oratory.
Seeing it so well suited to their games, they were overjoyed, and
could hardly wait for it to open. Every day seemed like a thousand
to them. Thus, weeks before its gates opened, the new oratory was
already well known.
However, M rs. Vaglienti’s decision to rent her property to Don
Bosco had not pleased the washerwomen who lived and worked
there. When they found out that Don Bosco had rented the place
for an oratory, they became furious. Inciting each other to action,
they decided to protest to Don Bosco in person and force him to
cancel his contract.
One day, while Don Bosco and Mrs. Vaglienti were inspecting
the rooms for the necessary alterations, they found themselves sur
rounded by a group of these angry women. Faces flushed, eyes
flashing with rage and fury, arms akimbo, like so many harpies
they unleashed on Don Bosco a string of insults and curses such
as he had never heard before.
“You are a heartless priest!” they shrieked. “Is this the way you
practice charity?”— “W hat harm have we done to you that you
should drive us away from our homes?”— “A ren’t there other places
in T urin where you can mingle with scamps and thieves?”— “I
hope you break your neck!”— “A plague on you!”— “T o the devil
with you and your oratory!”— “If you don’t leave of your own free
will, we’ll drive you away. O ur hands are strong enough, you know.1
1In this edition we translated the archbishop’s first name with “Louis” rather
than with the less common form “Aloysius.” Nevertheless, we used the form
“Aloysius” in all contexts referring to the Gonzaga saint. [Editor]
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Plans for a Second Oratory
189
We’ll even scrub your face!” A nd they began to advance menacingly
towards him.
Don Bosco tried to calm them. “Listen, please listen to me, good
women,” he said to them.
“W e’re not going to listen,” they yelled. “Just get out of here
or you’ll be leaving here more dead than alive!” Several of the more
rabid ones had already raised their fists to strike D on Bosco when
Mrs. Vaglienti stepped forward.
“You’re so wrong, my tenants,” she shouted. “You think this
priest has come to destroy your jobs. Just the opposite. If he opens
an oratory in this neighborhood and later a boarding school for
boys, you’ll have plenty of work. H e’ll send you the wash, and
you’ll have lots of mending to do. Why get m ad at him, when really
you should be grateful? As for lodging, I’ll set you up another place
nearby. Y ou’ll be just as close to the river for your washing, you’ll
have plenty of room to spread your laundry to dry in the sun, you’ll
have more work and you’ll earn m ore money!”
The landlady’s speech had the effect of a handful of sand thrown
at warring bees; better, it was like sprinkling holy water on a swarm
of goblins. The washerwomen fell silent, listened to what D on Bosco
had to say, finally apologized and immediately left Don Bosco and
his new oratory in peace.
Other battles, however, much more dangerous and bitter, were
in the offing, and not only against D on Bosco and his second
oratory.
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C H A P T E R 25
Admirable Prudence
7 H L L E T T E R from Charles Albert [in August, 1847] to
[Cesar Trabucco], count of C astagnetto1 hinted at the course the
king intended to follow. On October 9, Count [Clement Solaro
della] M argherita, the only minister who did not stoop to flatter the
king, was dismissed from the government. Thus the field was left
wide open to the liberals who now gained full control. Charles Albert
soon realized his mistake, but it was too late.
The first effects of this take-over by the liberals were immediately
apparent. M arquis Robert d’Azeglio,12 brother of C ount M axim ,3
drafted a petition and solicited signatures from all who loved free
dom, to demand that the king grant Jews and Waldensians full civil
rights by abrogating all hostile laws. M any people, even some clergy
men, failing to note the heretical notions implied in this petition,
let themselves be carried away by this semblance of justice and
freedom. Such laws, after all, had been passed to protect Catholics
from the proselytizing of Waldensians, from the exploitation of
Jews, and from the intolerance and hostility that marked the atti
tude of both these groups toward Catholics.4
The marquis had also tried to win over the bishops, but they
presented the king a petition of their own in protest. D on Bosco’s
signature was also solicited [by the liberals]. The sponsors of this
petition pointed out to him that six canons of the cathedral, ten
1 See p. 171. [Editor]
2 Roberto d’Azeglio (1790-1862), was an outstanding statesman and patriot of
the Risorgimento. See Vol. II, pp. 366f. [Editor]
3 Massimo d’Azeglio (1798-1866), like his brother Roberto, was active in the
Risorgimento. See Vol. II, pp. 113, 249f. [Editor]
4 The reader should not forget that the events described in this volume took
place over a hundred years ago. [Editor]
190
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Admirable Prudence
191
pastors of Turin and about a hundred other canons, pastors and
priests had already signed. Don Bosco read the petition and calmly
replied, “W hen I see the archbishop’s signature, I’ll sign too!” The
petition carrying slightly over six hundred signatures, not all from
Turin, was presented to the king on December 23.
After thus gaining the support of Waldensians and Jews, the
liberals set to work most energetically to force Charles Albert into
carrying out desired political and civil reforms. When the king
hesitated, the foreign press, prom pted by Massimo d ’Azeglio, be
gan to speak of the waning influence of the king of Piedmont and
of a steady rise of public opinion in Italy against him. Angered
and alarmed by these criticisms and satirical barbs, Charles Albert
yielded to pressure, and between October 29 and November 27,
[1847] he issued the first reforms through a series of decrees. The
main ones were: establishment of a supreme court of appeals, ad
mission of oral debate in criminal procedure, abolition of special
law courts and of special jurisdiction for several civil bodies, trans
fer of police authority from military to civil personnel, reorganiza
tion of the Council of State, election of councilors by their own
municipalities, and a limited freedom of the press. This last decree,
although prohibiting works offensive to religion and its ministers
and to public morals, did not exempt from pre-publication censor
ship works carrying an ecclesiastical imprimatur. Consequently, it
subjected pastorals of bishops, catechism books, all religious and
church publications, and the very Bible to civil censorship.
All that the bishops wanted was compliance with the laws en
acted by the Fifth Lateran Council and the Council of Trent. They
sought no personal advantage; they were concerned only with the
welfare of the people, the protection of the Faith, the security of
the throne and the king’s good name. Their appeal was in vain, and
Bishop Andrew Charvaz of Pinerolo resigned his see in protest to
show his displeasure.
For several months after October 29, [1847] Turin became the
scene of a dizzy succession of mass demonstrations hailing these
reforms. The celebrations began with a so-called “spontaneous” il
lumination of the city; throngs of people, in their Sunday best, with
red, white and green cockades on their lapels, paraded through the
city streets and squares, unfurling a forest of flags and wildly cheer
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ing Italy, Charles Albert, Pius IX and Gioberti. Almost every night,
patriotic serenades were conducted. The leaders of the secret so
cieties kept fanning the flames among the working class; demon
strations and banquets became the order of the day; business con
cerns sent messages to the king pledging full support to the strug
gle for independence. Indeed, every public appearance of Charles
Albert drew deafening applause. On November 2, [1847] when he
left for Genoa, where other enthusiastic receptions had been pre
pared for him, the crowds escorted the sovereign as far as the Po
River with flags and flowers. There was another illumination of the
city on Novem ber 4, the king’s nam e day, and a solemn Te Deum
in the “church of the m iracle.” 5 R obert d’Azeglio was the leading
spirit behind these and other wily maneuvers.
M any priests, even the older and more sensible, had been swayed
by this ferment for change, these petitions and civil celebrations,
and were wildly praising the reforms, Charles Albert and Pius IX.
To bring them back to their senses Archbishop Fransoni ordered
on November 11, that in all sacristies a notice be posted forbidding
the clergy to take part in political demonstrations. He stated, among
other things, that priests should always be the first to show loyalty
to the king, not through worldly demonstrations, but through faith
ful observance of their duties toward him. On November 13, in a
circular to pastors, the archbishop authorized them to sing the Te
Deum if requested, but also enjoined them to point out to the peo
ple: that the proper way to give thanks to God and have Him
heed their prayers was to free their souls from the slavery of sin;
that no good could be accomplished by those who sponsor church
services but have nothing but contempt for church laws; and that
there had always been people who tried to hide their evil deeds
under the cloak of religion.
A t this blunt talk the liberals raised a hue and cry against the
prelate, and many diocesan and religious priests echoed them, thus
showing their ignorance of the real situation. Archbishop Fransoni
BCorpus Domini Church. The miracle of the Blessed Sacrament took place on
June 6, 1453. A soldier was carrying off in a sack over the back of a mule a
stolen ostensorium containing the Blessed Sacrament. When he reached the spot
where the church of Corpus Domini was later built, the mule refused to budge
notwithstanding whippings and blows. The ostensorium fell to the ground while
the Host remained suspended in midair for all to see. [Editor]
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Admirable Prudence
193
was charged with supporting Austria and the Jesuits, with being an
enemy of Italy and an opponent of the pope himself, whom the
whole world acclaimed and blessed. Through the press and by word
of mouth the rumor spread that Pius IX was to be the leader and
moving spirit of the Lega Italica,6 and that he had entered into an
alliance with Charles Albert, a devout Catholic, in order to drive
the Austrians out of Italy. In other quarters it was also said that
the pope had sent the king a sword he himself had blessed and that
it bore this inscription: In hoc gladio vinces [with this sword you
shall win].
Am ong the archbishop’s critics were several priests who, chafing
under ecclesiastical discipline, hoped that the moment had come for
shaking off the yoke of episcopal authority; there were also religious
who formed cliques and showed their desire for internal reforms,
mitigation of somewhat austere rules, curtailm ent of the superior’s
authority, and a more democratic administration of their communi
ties. L ater these religious were either dismissed or requested to leave.
Those of the clergy who were pious, hard-working, and earnestly
dedicated to their sacred ministry sided with the archbishop.
Am id such a nonsensical mess D on Bosco’s rem arkable prudence
shone brilliantly. Steadfast in refusing to take part, alone or with
his boys, in any of these public demonstrations, he clearly saw that
the banner of freedom was being waved to incite the people against
the rights of the legitimate sovereigns, especially the pope. Hence,
he did not favor political innovations, but he equally refrained from
opposing them verbally or otherwise. All he wanted, he said, was
to do good— nothing but that— no m atter what the cost. But this
was not easy to do. Prominent and influential people, aware of his
control over hundreds of boys and young men, urged him to swell
the crowds taking part in the celebrations and the parades, but de
spite their urgings, pressure and criticism, D on Bosco always refused.
One day, B rofferio7 m et him [in town] and said to him ,“ There’s a
place reserved for you and your boys tomorrow in Piazza Castello.”
6A federation of states under the leadership of the pope as envisioned by Gio-
berti. See Vol. II, pp. 114ff. [Editor]
7Angelo Brofferio (1802-1866), a figure in Piedmontese politics, was an adver
sary of Camillo Benso Cavour. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
“Others will be there to take it if I don’t show up,” replied D on
Bosco. “I have very urgent business I cannot put off.”
“D o you really think it wrong to give public witness of your
patriotism?” the lawyer continued somewhat sarcastically.
“I didn’t say that,” rejoined D on Bosco. “I ’d like to point out that
I am just a simple priest, that before the State I am no one in par
ticular and that my duties are preaching, hearing confessions, and
teaching catechism. I cannot order my boys about, once they are
out of my chapel, and therefore I cannot take any responsibility
for them in such an important matter.”
Meanwhile, Don Bosco was busy organizing demonstrations and
parades of a very different kind. He bought a statue of O ur Lady of
Consolation and a pedestal for twenty-seven lire on September 2,
[1847] and decided that this year and next it should be borne pro-
cessionally through the Oratory neighborhood on the m ain feasts of
the Blessed Virgin. H e also organized a procession in honor of St.
Aloysius within the Oratory precincts on the first Sunday of each
m onth and set aside the last Sunday for the Exercise for a Happy
Death. Pius IX had endowed the practice with a plenary indulgence
applicable to the souls in purgatory, and had granted an indul
gence of three hundred days to all who took part in the procession.
So, while in town a thousand flags waved to the strains of patriotic
songs and music, at the Oratory swarms of boys walked behind
humble banners and filed out of the chapel with the little statue
of St. Aloysius Gonzaga. To the strains of hymns glorifying inno
cence and purity, amid lilies and other flowers, they bore it in
procession around M am m a M argaret’s vegetable garden and back
to the chapel to receive their Divine Saviour’s blessing. A great deal
of good was accomplished by this monthly procession and by other
religious practices which were absolutely essential in those days.
They were held regularly for a little more than a year, that is, as
long as popular demonstrations were taking place in Turin. Even
Don Bosco was amazed at the boys’ response.
The revolutionaries, as we shall see, kept employing every wile
and stratagem to capture the imagination, incite patriotic frenzy,
inflame passions and portray the Church as an enemy of the free
dom and the welfare of nations. Consequently, for several years
there was among the people a deplorable religious decline, and disre
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Admirable Prudence
195
spect and even hostility toward bishops and priests. It is hard to
envision the excesses to which some of the more hot-headed let
themselves be carried. Don Bosco one day remarked to Father John
Turchi: 8 “How glad I am to be a priest! If I were not, what would
have become of me in times like these!” His own reactions, as usual,
guided him in talking to his boys in order to dispel prejudice, teach
truth, and keep alive the spirit of piety in their hearts.
His own preoccupations, however, did not prevent him from shar
ing Archbishop Fransoni’s tribulations and worries. As the arch
bishop’s palace was always open to him in the last few months of
1847 and the early months of 1848, he would go there of an eve
ning at about half-past five and stay until eight. Young Francis
Picca,9 would often meet him at Porta Nuova on his way from
school and would be invited to tag along. “Gladly,” the boy would
answer, “but where are you going?” The answer was always the
same: “To see the archbishop.” One after another, the young priest
and the venerable prelate would discuss the very grave events that
were happening so rapidly and, often, Don Bosco would be given
a difficult and delicate mission, since there were some who spied on
the archbishop’s every word and action. The situation kept worsen
ing with each passing day. The commissions which were supposed
to censor the press allowed the printing of subversive books and
the importation of the most godless publications from France and
Switzerland; they made no effort to forbid novels, comedies, trage
dies and poems filled with hatred for the Church, all of which had
for some time found their way into homes, universities and even
religious houses and seminaries. A t the same time the leaders of
the secret societies were beginning to make use of the extraordinary
power of the press, and they began with the newspapers Opinione,
Risorgimento, and Concordia.
Grave as these afflictions were for the archbishop, there was yet
a graver sorrow that might be termed domestic. A spirit of restless
8 A pupil of Don Bosco and later a teacher at the Oratory, where he said his
first Mass on May 26, 1861. On October 25, 1895, he gave a very important writ
ten testimony to the Prefect of the Congregation of Rites concerning the relations
between Archbishop Lawrence Gastaldi of Turin and Don Bosco. See Memorie
Biografiche di S. Giovanni Bosco, Vol. XIX, pp. 403-12. [Editor]
9A high-school boy who first helped Don Bosco when the latter was staying at
the Convitto Ecclesiastico. See Vol. II, p. 298. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ness, of impatience with discipline began to be noticeable among
his seminarians. On one occasion, upon meeting the apostolic nun
cio in the street, they failed to show him due respect. The reading
of certain books, the excitement of endless public demonstrations,
and the sly encouragement of agitators had stirred up and inflamed
the seminarians too. Superficial in their evaluation of events, they
were taken in by the outward show of respect to religion with which
the revolutionaries had cleverly launched their campaign. In their
inexperience the young seminarians tagged the labels of “reaction
aries, Jesuits, pessimists, idiots” upon those priests who tried to
restore them to their senses by foretelling dark days both for Italy
arid for the Church.
On December 4, [1847] a great demonstration was staged to
welcome Charles Albert back from Genoa, and most of the sem
inarians decided to take part in it. The archbishop strictly forbade
them to do so, declaring that he would deem any seminarian who
disobeyed unworthy of sacred orders. He ordered, too, that the sem
inary gates be kept open. Late in the evening some eighty seminar
ians walked out and mingled with the enthusiastic crowds. Shortly
thereafter, on the feast of Christmas, Archbishop Fransoni had an
other painful surprise: at the pontifical Mass his seminarians in the
sanctuary were wearing red, white and green cockades pinned on
their chests. Surely his sorrow must have been somewhat mitigated
by the prayers and Communions of the boys at the Midnight Mass
in Valdocco and by the [recent] opening of the O ratory of St. Alo-
ysius in Porta Nuova.
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C H A P T E R 26
Opening of the Saint Aloysius Oratory
JUT1 A T H E R JO H N B O N ET TI describes the solemn open
ing of the St. Aloysius O ratory at Porta Nuova in his Cinque
Lustri di Storia deWOratorio Salesiano [History of the First Twenty-
Five Years of the O ratory of St. Francis de Sales] as follows.
As the time for the opening drew near, Archbishop Fransoni was
asked to authorize the blessing of its chapel, and to grant all other neces
sary faculties for the boys’ [spiritual] welfare. The archbishop promptly
and generously agreed, and delegated the pastor of Our Lady of the
Angels to bless the chapel; he, in turn, subdelegated Father Borel.
On the Sunday preceding [the feast of the Immaculate Conception]
Don Bosco announced that the opening of the new oratory would take
place early on the morning of that feast day. He invited the boys who
lived in the southern part of the city to come to the oratory grounds,
which they already knew so well; there would first be confessions, then
the blessing of the chapel, and finally Communion.
“Come in great numbers, in a spirit of devotion, my dear boys,” he
exhorted them. “That way we shall worthily honor the Immaculate
Queen of Heaven, who is also our beloved Mother. We shall implore
Her to look lovingly upon our new oratory, to take it under Her mantle,
to protect and defend it, and to make it grow for the good of so many
boys like yourselves. Those of you who live in Valdocco should attend
the Valdocco Oratory. Thus on this memorable day we shall be like
two families; though physically at the opposite ends of town, we will
still be one in spirit, singing the praises of the most holy, lovable, ever
sinless and immaculate Mother of God.”
As they filed out of the church, a crowd of boys swarmed around
Don Bosco and Father Borel, promising to bring other boys, relatives,
neighbors and schoolmates to the new oratory. The two priests saw in
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
their enthusiasm a joyous omen of success for their undertaking, God
willing.
On the eve of the feast [of the Immaculate Conception] the chapel to
be dedicated to St. Aloysius was ready. Several benefactors and bene
factresses, the so-called Salesian Cooperators, had provided the necessary
appurtenances: a picture of the saint, candlesticks and candles, altar
cloths, alb, chasuble, cope, benches, kneelers, a small storage cabinet,
and a vesting table. Some good ladies had done the embroidery on most
of the sacred vestments. The few items which were still needed were
brought over from Valdocco or borrowed from the neighboring parish
church.
A heavy, whirling snow was falling on the morning of December 8 ,
1847. It was the third anniversary of the blessing of the first chapel of
the Oratory of St. Francis de Sales, when it had been located at Marchio
ness Barolo’s St. Philomena Hospital.1 Under the patronage of that most
gentle of saints, it had grown beyond expectations. As if to guarantee
that this second oratory would likewise bring untold benefits to youths
and enjoy the same success, Providence had disposed that it begin under
the same auspices, namely on the feast of the Immaculate Virgin, watch
ful guardian and powerful support of the most praiseworthy undertak
ings. Even the falling white snowflakes augured well for the future, as
though the Lord wanted to show that the boys of this new oratory would
be as numerous as the snow flakes whose whiteness was a symbol of that
innocence He wished to see preserved in, or restored to, their souls.
Lastly, having St. Aloysius as patron and model was a further guarantee
of good fruits to come. These expectations were no illusions; in due time
they were fulfilled.
The inclement weather did not prevent the boys from coming in great
numbers to the new oratory. At seven in the morning several were al
ready waiting to go to confession, and by eight the chapel was full. Father
Borel officiated at the ceremony, since Don Bosco had to be at Valdocco.
He blessed the chapel, celebrated Mass, and then delivered a short,
heartfelt homily which went substantially as follows.
“I cannot tell you how happy I am this morning, my dear boys!”
For a moment he was choked by emotion, but then he continued. “The
cold weather did not stop you. Your devotion to the Blessed Virgin and
your love for your new oratory warmed your hearts and brought you here
in great numbers. All of you have heard Mass devoutly and many have
received Holy Communion. I am truly happy. I have great hopes that
1See Vol. II, pp. 194f. [Editor]
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Opening of the Saint Aloysius Oratory
199
you will continue to come willingly and regularly. I hope that by your
good example and suggestions you will be able to bring along many of
your friends. I hope that this oratory will prove a worthy brother to the
Oratory of St. Francis de Sales, and that both will lead many souls to
God! May the Immaculate Virgin, on whose feast day we are begin
ning this new work, help, protect and defend us! Then, taking his cue
from the feast of the Immaculate Conception, he exhorted the boys to
avoid sin and to practice the virtue of purity above all else by modeling
their conduct on the edifying life of St. Aloysius.
At the conclusion of his homily, the boys recited some prayers, sang
an invocation to the Blessed Virgin, and then filed out of the church in
an orderly manner. At the door, each joyfully received a sandwich as a
little gift from his heavenly Mother to appease his appetite, since it was
already past breakfast time. It would be superfluous here to speak of the
routine of the new oratory. Suffice it to say that it followed the same
schedule and method of the Oratory of St. Francis de Sales.
So far Father Bonetti’s account. As we have seen, he sets Decem
ber 8 as the opening date of the St. Aloysius Oratory. We find the
same date in Vol. X X I of an 1851 encyclopedia compiled by Gof-
fredo Casalis, under the heading Istituti di beneficenza. This poses
a grave difficulty inasm uch as Archbishop Fransoni’s decree, dele
gating the pastor of Our Lady of the Angels to bless the new ora
tory chapel and perm itting the celebration of Mass there, is dated
December 18, 1847, and the date is spelled out. We cannot assume
that there was a previous oral authorization, because Don Bosco in
presenting a brief history of the Society of St. Francis de Sales to
the Holy See in 1864 to obtain a preliminary approval, clearly
states that “by a decree dated December 18, 1847, the ordinary
authorized the opening of a new oratory dedicated to St. Aloysius.”
We cannot assume that Holy Mass was celebrated there without au
thorization. What are the true facts then? We may surmise that
Father Bonetti confused two distinct facts. The de facto opening
of the St. Aloysius Oratory may well have taken place on the eve
ning of the feast of the Immaculate Conception, while in the morn
ing the boys who would ordinarily attend it went for services to
Valdocco as before. On the two following Sundays they may well
have gathered in the chapel during the afternoon, though it had
not yet been blessed, for catechism lessons and the sermon, so that
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
they would not have to go twice on the same day to Valdocco in
such bitter cold and with darkness falling so soon. We exclude
Christmas since that fell on the Sunday after December 18,2 and
Father Borel would have been far too busy with his many duties at
the Rifugio. In our opinion the solemn opening must have taken
place on the feast of St. Stephen [December 26] or on that of St.
John the Evangelist [December 27] which at that time were faith
fully observed as days of obligation. If we take other circumstances
into account, such as the fatigue which such festivities, following
closely one upon the other, would have caused, we think that very
probably the chapel was blessed, and the first Mass celebrated pre
cisely on the feast of St. John the Evangelist. In such a case, al
though the diocesan ordo had to be followed as regards the Mass,
the Blessed Virgin shared honors with Her adopted son.8
Let us continue with our narrative. Don Bosco at this time could
not run this second oratory himself. Hence, in agreement with F a
ther Borel, he entrusted it successively to several zealous priests in
Turin, to whom he sent as helpers some of the older and more de
pendable boys [from Valdocco] morning and evening, on Sundays
and holy days. He often went there himself, as did Father Borel.
The first director of the new oratory was Father Hyacinth Car-
pano who, assisted by Father [Joseph] Trivero, took great interest
in providing whatever was still needed for the decorum of the sa
cred services. He also strove to win the love and confidence of the
boys. He succeeded so well that this second oratory became a faith
ful copy of the first at Valdocco.
According to F ather M ichael Rua, over five hundred boys at
tended the St. Aloysius Oratory. He himself had often visited it as
a boy and later as a cleric to teach catechism.
Here, too, classes were held after church services. The boys
learned basic reading, arithmetic, and m odern and Gregorian music.
M any boys also came for instruction to the evening elementary
classes held during the week. In a playground adjoining the oratory
8 An oversight! December 18 was a Saturday, and so was Christmas. [Editor]
3 According to Father Eugenio Ceria who wrote Volumes XI through XIX of
the Biographical Memoirs of St, John Bosco and who annotated the 1946 edition
of the Memorie dell’Oratorio di San Francesco di Sales by St. John Bosco, the
formal opening of the St. Aloysius Oratory took place on Sunday, December 19,
the day after Archbishop Fransoni had granted his authorization. [Editor]
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Opening of the Saint Aloysius Oratory
201
they were taught military drills and gymnastics, and engaged in
wholesome games and sports.
Since [false] notions of liberty had also spread to this section of
the city, Father Carpano had a few unpleasant encounters in the
neighborhood.
On Sundays and holy days he had to bring wine and hosts for
Holy Mass and the boys’ Communion, as well as bread for his own
breakfast. Since it was a very bitter winter, he used to carry also a
bundle of wood under his cloak to warm the small room which
served as the sacristy. One morning, as he was hurrying along the
quiet streets of Borgo Nuovo, several hoodlums, seeing him bun
dled up as though hiding something, began to shout after him. Then
becoming more curious, they ran, overtook him and roughly tore
open his cloak, almost throwing it to the ground. When they dis
covered the bundle of wood and learned what it was for, they were
ashamed and hastily withdrew in great embarrassment.
Another evening, as he was wearily returning home from the new
oratory, he was pelted with stones in the old parade grounds. He
thought his last hour had come, when he heard a voice saying,
“Leave him alone, it’s Father Carpano!” Immediaely the stones
stopped, and he emerged from this ugly encounter miraculously
unscathed.
The devil was beginning to show his rage against the newly
opened second refuge to shield boys from moral dangers.
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C H A P T E R 27
Political Demonstrations
R E A T events were set in motion at the beginning of
1848. The secret societies were fully geared for action. Civil re
forms were demanded of the ruling sovereigns from one end of
Italy to the other. Piedmontese newspapers carried harrowing ac
counts of the cruelties, vexations and oppressions inflicted on the
Lombardy and Veneto provinces by the Austrians. There was a great
outcry of protest in Turin amid calls for war and shouts of “down
with Austria!” when Austria reinforced its garrisons in its Italian
dominions, raising the total of soldiers to eighty thousand. These
shouts, however, were accompanied by even shriller ones of “death to
the Jesuits!” as the revolutionaries kept spreading the rum or that the
Jesuits favored Austria and that because of their pressure Charles
Albert refused to grant an amnesty to political prisoners, failed to
establish a civil militia and did not lower the price of salt. Gioberti’s
writings had also incited hatred against the Religious of the Sacred
H eart portraying these nuns as a branch of the Society of Jesus.
Charles Albert still believed he could reconcile the demands of
the revolutionaries with the prerogatives of an absolute monarchy.
He had once declared, “I shall never grant the Constitution!” But
on January 7, the leaders of the Piedmontese press met to demand
precisely that from him. Though couched in deferential terms, their
demand both puzzled and frightened the king. Then, on January
12, a bloody revolution engineered by followers of Mazzini broke
out in Sicily, and the Neapolitan provinces threatened insurrection;
Ferdinand II had to grant them the Constitution, and the grand
duke of Tuscany followed suit shortly thereafter. At this news, the
slogan, “We won’t settle for less than Tuscany and Naples,” swept
like wild fire through Turin. [Angelo] Brofferio and [Marquis Ro-
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Political Demonstrations
203
berto] d’Azeglio led crowds through the streets in the glare of flam
ing torches to demonstrate nearly all night under the windows of
the Neapolitan embassy, loudly acclaiming the Constitution. Pres
sure was put on Archbishop Fransoni for a solemn Te Deum in St.
Francis of Paula Church, but he refused, irking those ringleaders
who demanded freedom for everybody except the clergy. A mob of
hoodlums had sometime before held a hostile demonstration under
the windows of his palace in broad daylight. On another occasion
they had surrounded his carriage as he returned from a visit to the
ailing Father [Louis] Guala at the Convitto Ecclesiastico, and they
had insulted and booed him.
Sinister, incessant mass meetings began to demand that a liberal
government be set up. Charles A lbert’s ministers warned him that
he must either grant the Constitution or face an inevitable clash
between government and people. True enough, the vast majority of
the populace was either indifferent or opposed to all these innova
tions, but the few managed to impose their will on the many. On
February 5, a vast crowd assembled in Piazza Castello, and a dele
gation from City Hall petitioned the king to establish the legislative
chambers and a civil militia. O n February 7, Charles Albert, deeply
shaken by the crucial concessions he was being forced to make, held
a council meeting with his ministers. After formulating the princi
pal articles of the Constitution, he insisted that in regard to freedom
of the press, books dealing with religion be subject to the episco
pal imprimatur, and that Church property be absolutely inviolable.
Since time was essential and further delay might prove disastrous,
the promise to grant a Constitution was promulgated on February
8, and its main features were outlined in fourteen articles. They
dealt with the king’s powers, the two legislative chambers, the sys
tem of taxation, limited freedom of the press, guarantee of indi
vidual freedom, perm anent tenure of judicial office, and institution
of a civil militia. Thus Charles Albert stripped himself of part of
his royal authority and invested it in the people, represented in the
Chamber of Deputies and the Senate, changing his absolute rule
into a constitutional monarchy.
This solemn announcement was followed by new enthusiastic
demonstrations, but the municipal authorities did not go ahead with
the general illumination of the city, as planned, since the king let
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N B O S C O
it be known that he did not wish it. On February 9, many sem
inarians, flaunting cockades, again streamed out of the seminary
for a walk through town. The liberal press praised them in glowing
terms, and incited them to further rebellion. Meanwhile, Don Bosco
continued to spend several hours every day in colloquy with the
archbishop.
On February 12, the archbishop held a thanksgiving service in
Corpus Dom ini Church, attended by the city officials, and on the
same day he issued a very brief letter authorizing a solemn Te
Deum in all the churches. Everyone expected Archbishop Fransoni
to mention the Constitution, as other bishops had done, in announc
ing an indult for Lent starting on M arch 8 . He did not; instead, in
his pastoral of February 24, he instructed his pastors to steer clear
of politics in their sermons. The liberals harshly criticized this let
ter and viewed it as evident proof of his opposition to the recently
granted freedoms. They therefore began to hatch a plan to drive the
archbishop out of his diocese.
Meanwhile, the king had accepted in part the petition for the
emancipation of Waldensians and Jews. On February 17, he issued
a decree granting Waldensians full civil and political rights as well
as the right to attend universities and secure academic degrees; he
did not, however, alter existing laws concerning the exercise of
their cult or their own schools. Added impetus was given for more
celebrations.
The municipal authorities decided to commemorate the promise
of the Constitution with a solemn high Mass and Te Deum in the
church of La Gran M adre di Dio [The Great Mother of God] 1 on
[Sunday], February 27. Archbishop Fransoni, invited to preside,
was asked to authorize an outdoor Mass under the church’s portico.
He refused and declined to attend, but permitted Benediction of the
Blessed Sacrament. The celebration took on the aspect of a most
imposing procession. People flocked from all parts of Piedmont,
from Liguria, Nice, Savoy, Sardinia and Lombardy, thronging the
long, wide route from the royal palace to the further bank of the
Po. The king joined in the celebration along with the royal family,
city officials, representatives of the various communes and provinces
with their banners, members of the guilds, and, at their head, a
1It was built to commemorate the return of the Court in 1814. [Editor]
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Political Demonstrations
205
group of Waldensians. The crowds lustily sang M ameli’s m artial
anthem Fratelli d’Italia,2 [Brothers of Italy]. Despite a new, explicit
directive of Archbishop Fransoni prohibiting participation in politi
cal demonstrations, many seminarians gathered on a terrace over
looking Via Po along the parade route. The mammoth procession
was barely under way when the first dispatches arrived from Paris
reporting the fall of Louis Philippe, civil war in Paris, and the
establishment of the republic. This ominous news so dismayed
Charles A lbert that he could not hide his fears and he paled visibly.
Had such an event occurred a month before, he would most cer
tainly never have granted the Constitution. The cathedral rector,
assisted by four canons and other members of the clergy, gave
Benediction from the head of the majestic stairway in front of the
church, but the boisterous behavior of the multitude was a real
profanation of the day of the Lord. The truly devout regarded it
as an evil omen.
M arquis R oberto d’Azeglio that evening was hailed by several
hundred Waldensians and pastors who assembled before his house
to express their joy and thanks, just as the Jews had done on that
same day in their ghetto in Turin. The marquis well deserved their
applause and gratitude, for he had worked hard to make them
part of the expected glory and happiness of a new Italy. The secret
societies had planned this parade since the beginning of the year
so as to force the king to grant the Constitution; they had entrusted
its organization to the marquis who, with his usual tact and effi
ciency, by letter invited the different communes to attend. Since
the king had already yielded, the huge demonstration served to
celebrate the promise of the Constitution. Thus, what had originally
been planned to be treacherous pressure became a triumph. Per
haps Charles Albert was unaware of that, but the absence of the
archbishop and Don Bosco from this celebration revealed their
admirable prudence.
To be sure, M arquis Roberto d’Azeglio had also called on Don
Bosco to press him to participate with his boys and all the other
2 Goffredo Mameli (1827-1849), a poet and an advocate of Mazzini’s ideas,
wrote patriotic poems. Outstanding among them was Fratelli d'Italia. . . in 1847.
Set to music, it was sung throughout the wars of the Risorgimento and eventually
became the Italian national anthem. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
schools of Turin in the mammoth parade in Piazza Vittorio Eman-
uele. The marquis was on friendly terms with Don Bosco, whom he
often met in some of the patrician homes of the city, and he was
sure that his invitation would be accepted. Don Bosco instead re
plied, “M arquis, this hospice and oratory are not an officially recog
nized institution. It is nothing more than a family living on the
charity of the people. Were we to take part in such celebrations
we would only make ourselves ridiculous,”
“N ot at all,” the m arquis rejoined. “Let everybody know that
this budding undertaking of yours is not hostile to the new institu
tions. This will greatly help you and channel more donations to
you. The municipal authorities and I will be generous to you.”
“I am grateful for your goodwill,” Don Bosco replied, “but I
firmly intend to keep on assisting these poor boys morally by teach
ing them and finding them jobs, but I will not fill their heads with
ideas they cannot understand. By sheltering abandoned children
and striving to restore them to their families and to society as good
sons and well educated citizens, I prove clearly enough that my
work, far from being hostile to modern institutions, agrees with
them and helps them.”
“I understand all that,” insisted d ’Azeglio, “but you’re making
the wrong decision. If you keep up this course of action, you will
be deserted, and your work will collapse. My dear D on Bosco, one
must be interested in the world, become acquainted with it, and
update both old and new institutions.”
“Thank you for your advice, dear marquis. I shall certainly put
it to good use, but you will kindly forgive me if I do not attend
the coming celebration with my boys. Ask me to help out in some
project where a priest can exercise his ministry, and you will find
me ready to sacrifice myself and all I have. But I don’t w ant to
bewilder my boys by having them attend demonstrations whose
true import is quite beyond them. Besides, marquis, in my present
circumstances, I have made up my mind to keep aloof from any
thing that smacks of politics. Never for, nor against.”
As they conversed, Don Bosco led the marquis through the house,
discussed his future plans with him, and told him of the daily
routine. The marquis admired all he saw and was unstinting in his
praise, but he nevertheless voiced the opinion that too much time
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Political Demonstrations
207
was being wasted on lengthy prayers. He particularly did not like
at all the recitation of fifty Hail, Marys, one after another. He sug
gested that such a tedious practice be dropped.
“W ell,” replied Don Bosco amiably, “that practice means a lot
to me. I would say that my whole undertaking is based on it.
I wouldn’t m ind giving up m any other im portant things, but not
this. If it should become necessary, I would sacrifice even your very
valuable friendship rather than abandon the recitation of the rosary.”
Since he could not budge Don Bosco from his principles, the
marquis took his leave and from that day on had no further deal
ings with Don Bosco.
D on Bosco’s repeated refusals to take part in the dem onstra
tions and his unwavering loyalty to the pope and the archbishop did
not escape the attention of those who were on the alert against
sudden reactionary moves. These worthy persons, for whom plot
ting was a way of life, always suspected others of the same intent.
Don Bosco’s lengthy visits daily to the archbishop, and the hun
dreds of boys that seemed ready to obey him at the drop of a hat
had increased suspicion. So, from time to time, he was summoned
to City Hall, where there was great excitement among the officials
over the changes in the form of government. Several of these gen
tlemen asked him to express his opinions and make some gesture
which would win him the favor of the liberals. Don Bosco gave
only evasive replies. To decline would be interpreted as an act of
hostility toward Italy; to consent implied acceptance of principles
which, he was convinced, would have dire consequences. There
fore, Don Bosco condemned no one, but neither did he approve.
Indeed, one official once haughtily told him, “D on’t you know that
your very existence lies in our hands?” Don Bosco pretended not
to hear the threat. He had arrived at City Hall looking like a simple
fellow, unshaven, in hand-me-down clothes, discolored shoes, and
with a deliberately ungainly gait. He looked like the cure of some
very rem ote m ountain village. The officials, who at that time knew
him only by name, finally decided that he was not anyone worth
bothering about and, perhaps, even slightly deficient mentally. By
behaving as a nonentity Don Bosco dispelled their fears. He seemed
to be imitating D avid’s stratagem at the court of Achis, king of
Geth. [Cf. 1 Kgs. 21, 13-15]
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C H A P T E R 28
Moh Violence
B a y in and day out, the Jesuits were made the target
of a vicious stream of abuse. A citizens’ committee sought an au
dience with the king to request their expulsion from the realm; he
did not receive the committee nor would he grant their petition, and
so the agitators took to the streets to express the will of the Free
masons. A mob of Piedmontese revolutionaries and outlaws from
other Italian states literally ran riot on the night of May 2, [1848].
Screaming murder, smashing windows and doors, they invaded the
Jesuit house adjacent to the church of the Holy Martyrs and their
school of Our Lady of Mt. Carmel, driving them out into the street
amid imprecations and insults from the mob. The police appeared
when all was over. The following day the rabble stormed the con
vent of the Religious of the Sacred H eart in V ia dell’Ospedale, but
this time the police kept them from breaking in. The convent, how
ever, was besieged for a week. In reply to the m other superior’s
appeal for protection, the minister of the interior sent word that “the
king could do nothing for them.” Consequently, the sisters had to
return to France.
The Jesuits, forced to scatter to the four winds on that tragic
night, sought refuge in private homes. Father [Louis] Guala shel
tered many of them in the nearby Convitto Ecclesiastico and gave
them sizable loans to meet their most urgent needs. Don Bosco too
did all he could to help, especially by providing them with civilian
clothes to get out of the city in disguise. It was none too soon be
cause mob fury was soon followed by police action, and all Jesuits
were ordered out of the realm. They left unmolested, but in other
parts of Italy they were treated shamefully. In Turin, however, the
disorders continued. Gioberti’s invectives in his book II Gesuita
208
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Moderno [The M odern Jesuit] and the shelter offered to the Jesuits
aroused the mobs against the Convitto Ecclesiastico. One evening
a large crowd rallied in Via Mercanti under its windows, shouting,
among other invectives, “Down with the Convitto! Death to Father
Guala!”
Father Guala was sick, so Father Cafasso faced the mob in an
effort to calm the handful of rabid ringleaders and the crowd that
had been enticed out of sheer curiosity. Many already knew him,
for they had seen him accompany convicts to the scaffold. His calm,
meek bearing and gentle utterances soon reduced the rabble to
silence. A t that very moment, one of the student priests, a hot
headed admirer of Gioberti’s writings, improvised on his own a
small-scale window illumination with the few candles he could find
in the rooms of his fellow priests. This was enough to turn the hostile
shouts of the mobs to vivas, and soon the demonstrators dispersed.
Father Guala was sorely grieved by the incident and tactfully dis
missed the liberal-minded student.
The trouble seemed to be over, but one night four plainclothes-
men and two policemen showed up at the Convitto with a warrant
to conduct a thorough house search, as though it were a hotbed of
subversive activities. They rummaged through the place while Father
Guala watched them from his easy chair, but they found nothing
incriminating. All they took was a bundle of documents, which
they soon returned.
Demonstrations were also staged against Marchioness Barolo,1
for allegedly having hidden fifteen Jesuits in her residence. Her
life was threatened, as though the girls sheltered in her institutions
had been kidnapped from their parents and forcibly kept there.
Such was the m ob’s gratitude for all her works of charity in Turin.
Drunkards and loose women gathered in front of the Rifugio and
hurled all sorts of insults, swearing to liberate the girls living there
and burn the place down. Their uproar could be heard at the
Oratory.
Nor had the revolutionaries forgotten Archbishop Fransoni.
1 Marchioness Juliette Colbert Barolo (1785-1864), bom in Vendee, France,
had married Marquis Tancredi Falletti of Barolo, Italy. She used her wealth to
build and maintain several charitable institutions in Turin. See Vol. II, pp. 182ff
and passim. {Editor}
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
They planned another noisy demonstration against him, but were
balked by M arquis Roberto d’Azeglio, who stationed himself on
the portico of the palace with a squad of the national guard and kept
the demonstrators at bay.
D anger signs of new unrest among the seminarians, the immi
nence of war with Austria, and the disruption of studies at the
University of Turin prompted Archbishop Fransoni to close the
seminary. All seminarians who had taken part in political demon
strations were barred from sacred orders. Having been told of the
archbishop’s decision, m any gathered in the courtyard and sang the
popular Genoese patriotic anthem, I figli d’Italia si chiaman Balilla
[Italian boys are like Balilla].2 So violent was the warmongering
that many of them, giving up their priestly vocation, enlisted in the
army; others turned to teaching, became well-known professors of
literature, led good Christian lives and, in due time, as good friends
of D on Bosco, greatly helped the Oratory high schools; a few were
incardinated into other dioceses and eventually became priests.
It was inevitable that these ugly events should adversely affect
the O ratory boys. After all, everywhere in town, within their own
families and at their own jobs, they could not help hearing different
opinions, some favorable, about these demonstrations. Don Bosco
soon realized it; privately and publicly, he tried to protect his boys
against distorted judgments. Aware also of the baneful influence of
some newspapers, he entreated his charges never to read them.
Although II Gesuita Moderno [The M odern Jesuit] had not yet been
condemned by the Church, D on Bosco forbade it for his catechists,
teachers and young students. To give them a dislike for it, he showed
them how Gioberti had even had the effrontery to vilify the Con-
vitto Ecclesiastico, where their own companions had been the very
first to receive all kinds of favors.3
His exhortation, strengthened by his quotations from Gioberti’s
repulsive statements against the cradle of the Oratory of St. Francis
de Sales, was law to his boys. None of them, either then or later when
that book was placed on the Index, ever dared read it; they all re
garded its author as a sworn enemy of the Church.
2 Nickname of Giovanni Battista Perasso (1729-1781), the boy who, on Decem
ber 5, 1746, triggered the victorious insurrection of the Genoese against the
Austrians. [Editor]
3 It was at the Convitto that Don Bosco first began gathering boys for catechism.
See Vol. II, pp. 56ff. [Editor]
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If the Jesuits, the Religious of the Sacred Heart, and many other
worthy persons of Turin were sorely afflicted by the irresponsible
attacks of an unbridled press, Don Bosco fared no better. He too
became the target of insults and threats. Indeed an incident took
place which, from the very beginning of the ill conceived ideas of
liberty, endangered his life and thus threatened the very existence
of our Oratory.
At that time, just a few yards from the north side of the chapel
of St. Francis de Sales, there stood a little wall separating it from
the neighboring vegetable gardens and meadows which to this day
[1903] stretch as far as the right bank of the Dora River. Factories,
private homes and apartments now dot the area, but at that time it
was not so. Early one Sunday evening, in the spring of that year
[1848] while the Oratory boys were attending their respective
catechism classes, Don Bosco was in the chapel behind the main
altar instructing the older boys; his topic was the boundless love
Our Lord has shown us in His incarnation, passion and death. He
was standing near a little window, which was closed and was only
a few yards from the wall. The light through an open door threw his
whole figure into bold relief. Some hatemonger, armed with an old
fashioned musket, was hidden behind the wall. Hoisted on the
shoulders of an accomplice, he leaned over the top of the wall and,
when his target was clearly in view, fired straight for Don Bosco’s
heart. Fortunately, he missed. A loud scream followed the shatter
ing blast, and then an awesome silence, as the boys stared in mute
surprise at Don Bosco, shock and terror marking their ashen faces.
The bullet had pierced the window pane without breaking it, and
had passed harmlessly under D on Bosco’s arm pit, slightly tearing
the side and sleeve of his cassock and embedding itself into the
wall, causing a few inches of plaster to fall to the floor. All Don
Bosco felt of the bullet was a slight pressure as of someone tugging
at his robe. Not in the least disconcerted, he showed such calm and
presence of mind as to allay the fear gripping the boys. He reassured
them with a smile, “W hat? A re you afraid of a joke in poor taste?
It’s only a joke. Some scoundrels don’t know any better. Look,
they’ve ripped my cassock and damaged the wall! Oh, w e l l . . . let’s
get back to our catechism.” Seeing him so jovial and realizing he
was unhurt by the criminal attempt, the boys became their usual
selves.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
After class, Don Bosco calmly presided at Vespers, preached,
gave Benediction and then joined his boys in the playground. Here
a moving scene took place. They crowded around him affectionately,
weeping and sobbing with joy, wetting his hands with their tears
and thanking God heartily for having saved him so wondrously.
Don Bosco meanwhile kept remarking, “If the Blessed Virgin had
not made him. miss his aim, he would certainly have got me. But
he was a bad shot.” Then, looking at the rip in his cassock, he ex
claimed, “Oh, my poor cassock! The only one I’ve got!”
Meanwhile, one of the boys dug the bullet out of the wall and
handed it to D on Bosco. It was a rather large pellet, m ade to fit the
rifles of those days. Don Bosco held it in his hand and showed it
around observing humorously, “Look at that! Some inexperienced
youngster w anted to play bocce, but he was a bad shot!”
There was no trace of the gunman who seemingly had disap
peared behind the smoke of his own weapon. By discreet investiga
tion, however, Don Bosco was able to discover the would-be assassin.
He already had a criminal record and was then in the pay of a
political group; he seemed quite certain to go unpunished. Had he
perhaps been hired for the job? Don Bosco, who knew the man
even before this incident, chanced upon him one day. Convinced
that the culprit would not dare to make a further attempt on his
life once he realized that his identity was known, Don Bosco asked
him abruptly why he had tried to shoot him. The would-be assassin
was surprised but not apologetic. Shrugging his shoulders, he replied
brazenly, “I really don’t know. I guess I just wanted to see how
deep the bullet would sink into the wall.”
“Y ou’re a w retch,” D on Bosco said pityingly, “but I forgive you
from the bottom of my heart. I wish we could be friends.”
L ater we shall recount other attempts on D on Bosco’s life,
especially when he began publishing the Letture Cattoliche [Catho
lic R eadings]4 to refute Protestant errors. It will become evident
that if this friend and father of youth was not murdered, it was only
because God watched over him and often defended and protected
him even miraculously.
4A monthly of about one hundred pages whose first issue dates back to March,
1853. It is still published. Since 1955 it bears a new title: Meridiano 12. [Editor]
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CHAPTER 29
Don Bosco’s Church History: A New Edition
T H E revolutionaries all over the continent kept their
pacts of mutual assistance. Hard on the heels of rioting and destruc
tion in France and Sicily came insurrection and violent upheavals
in all the German states, with arson, pillage, and bloody clashes
between the army and the populace. Cries of freedom were heard
everywhere; Jews, socialists, republicans and rationalists incited the
masses to action; thousands of students and workmen flung them
selves into the fray. The weak and godless governments failed to
alert the people to the danger, and the masses, deceived by the
revolutionaries’ false promises of greater freedom and prosperity,
eagerly sided with them. Riots in Vienna forced Emperor Fer
dinand I to grant a Constitution and the king of Prussia had no
choice but to follow suit.
In Rom e the revolution cast aside its mask of hypocrisy and
advanced to overt threat and violence. Pius IX, powerless now to
resist, also yielded and on M arch 14, [1848] granted a Constitution,
safeguarding however the rights of the Church, her laws and the
integrity of her temporal power.
Earlier, on M arch 4, Charles Albert, too, had signed the new
basic Constitution for his realm, and it was solemny promulgated
from a balcony of the royal palace overlooking Piazza Castello. The
illuminations, ovations, anthems and merriment lasted several days
in Turin and the provinces. The eighty-four articles of the Con
stitution were prefaced by the following declaration.
As loyal king and loving father, We have today fulfilled the promise
made to our beloved subjects last February 8. We trust that God will
bless our purposes, and that our nation, free, strong and content, will
213
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
prove itself ever more worthy of its ancient glory, thus earning a glorious
future for itself.
Three articles of the Constitution had been written at the behest
of the king himself. We think they deserve m ention here since they
safeguarded the rights of the Church.
Article 1. The official religion of the State is the Roman Catholic.
All other religions existing at present are permitted in conformity with
the laws.
Article 28. The press shall be free, but within limits set by law. No
Bible, catechism, liturgical or devotional book may be printed without
the bishop’s previous permission.
Article 29. All property, without exception is inviolable.
Count Cesar Balbo was charged to form the first constitutional
government, thus establishing the principle that the sovereign reigns
but does not govern. The electoral law was promulgated on March
17. On April 7, sixty-six senators of the realm were appointed. It
was a strange coalition of bishops, sincere Catholics and revolu
tionaries. The election of deputies to the Chamber was far worse
because m any were chosen to become legislators who were well-
known for their aversion to the Catholic Church and their close
ties with revolutionaries abroad.
Don Bosco, who carefully followed the daily course of events,
attended parliam entary debates several times during the Cham ber’s
first months of session, and quickly realized the trend public affairs
would take with respect to the Church. The whole atmosphere was
saturated with the spirit of Voltairianism; most of the deputies sub
scribed to the tenet that “the State has limitless and exclusive power
to determine what rights and freedoms the Church can enjoy.”
One of the first acts of the new government was the emancipa
tion of the Jews, in whose behalf Article 24 of the Constitution
declared that all citizens, regardless of status, are equal before the
law. On M arch 29, a royal decree gave them full civil rights and the
right to obtain academic degrees. On April 6, a new press law
decreed that anyone ridiculing or offending “religions permitted”
by the State was liable to fine and imprisonment.
Don Bosco understood the motives and ultimate purpose of some
of the legislators. Nevertheless, he resolved to go about his business
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Don Bosco’s Church History: A New Edition
215
undaunted as he had done and would always do, avoiding offense
to anyone.
Christian prudence must always strive toward one end only—
God. Since the end is good, the Christian chooses the most suitable
means, controls his words and actions, and acts with mature delib
eration in order to overcome obstacles and avoid foreseeable perils.
Moreover, he relies not only on hum an reason but also on O ur
Lord’s doctrinal and m oral teachings. It was in this spirit that D on
Bosco, amid the storm of unbridled political and religious passions,
labored over the second edition of his Storia Ecclesiastica [Church
History].1 He wanted to tell his boys the whole truth about certain
contemporary events and point out to them the present enemies of
the Church. On the other hand he realized that he had to avoid
antagonizing them or provoking their wrath against his two orato
ries. Therefore, following a well thought-out plan, as we have al
ready said,2 he avoided specific accusations but presented his views
and narrated events in chronological order, without invective or
hostility, without giving the reader to understand that he aimed at
fighting the enemies of the Church. This second edition, as the
first, followed the question-and-answer method, it contained no
major revisions, aside from some notable changes suggested by con
temporary events. Since subsequent editions do not carry them, we
shall briefly discuss them here lest they be entirely lost.
The title page displayed the papal coat of arms and below it a
line drawing of St. Peter kneeling before O ur Lord who is handing
him the keys, with the legend; “I will entrust to you the keys of the
kingdom of heaven.” (M att. 16, 19) D on Bosco’s name and sur
name followed almost as a personal profession of faith.
Throughout the book Don Bosco took every occasion to bring
out the divine prerogatives of the pope and the Church. One by
one he introduced her opponents; Protestants, Jews, and various
secret societies. He first discussed the Protestants. Briefly, he de
scribed the origin of the Waldensians, their ignorance of Scripture,
their errors, their flight from Lyons to the recesses of Piedmont near
Pinerolo, their condemnation by 302 bishops of the Third Lateran
Council under Alexander III, their rebellion against the reigning
1See Vol. II, pp. 257ff. [Editor]
2 Ibid., p. 257. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
monarchs and their severe punishment, and finally their merger
with the Calvinists.
From the Waldensians he passed on to discuss the sordid, wicked
and bloody figures of Luther, Calvin and Henry V III, contrasting
them with the heavenly figures of their Catholic contemporaries:
St. Cajetan of Thiene, St. Jerom e Emiliani, St. John of God, St.
Thom as of Villanova, St. Ignatius Loyola, St. Francis Xavier, St.
Peter of A lcantara, St. Philip Neri, St. Pius V, St. Teresa [of Avila],
St. Charles Borromeo, St. Francis de Sales, St. Vincent de Paul, St.
Aloysius Gonzaga and many others. Sanctity goes hand in hand
with truth.
Another method he employed in pointing out the errors of the
Protestants was to relate them to the heresies that had plagued the
early Church. For example, after stating that the Second Council
of Nicaea [in 787] in comformity with the first one [in 325] had
condemned the Iconoclasts, he remarked, “The Protestants also
follow the Iconoclasts’ error.” Taking note of Gottschalk’s blas
phemous assertion that God predestines some for eternal glory and
others for eternal punishment since it is not His will that all be
saved, Don Bosco commented, “These errors were later taken up
by Luther and Calvin.”
Lastly, without alluding to the Protestant claim that the present
Catholic Church is no longer that founded by O ur Lord, but to
counter it, Don Bosco brings out evidence that the Catholic Church
is still one and the same Church.
The celebration of Sunday, of the Nativity of Our Lord, of the
Epiphany, of Easter, of the Ascension and of Pentecost; the Lenten and
Ember days fast (a custom going back to the time of the Apostles), the
use of holy water against diabolical harassment and other spiritual and
corporal afflictions, the washing of feet on Maundy Thursday, the Sign
of the Cross, and the two lighted candles flanking the crucifix at the
celebration of Holy Mass were instituted in the first century. The custom
of three Christmas Masses was begun in the second century. In the third
century Pope Zephyrinus obliged all Christians to receive Holy Com
munion during Easter time. In the fifth century Pope St. Zosimus ordered
a Paschal candle to be blessed in every parish church during Holy Week
and instituted the Rogation days. In 431, the Council of Ephesus, with
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Don Bosco’s Church History: A New Edition
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the approval of Celestinus I, declared that the Virgin Mary was truly
the Mother of God. In 1136, the Church of Lyons began to celebrate
solemnly the feast of the Immaculate Conception of the Blessed Virgin,
a proof that this belief existed in the Church centuries before. In 491,
Pope Gelasius held a council of bishops in Rome to determine which
books of the Bible were authentic and which apocryphal. He also ordered
the compilation of the Sacramentary,3 a liturgical book containing the
order of practically all the Masses now in the Roman Missal, as well as
rites for various blessings. Further, he instituted the procession on the
feast of the Purification of the Blessed Virgin in which the faithful carry
candles, and set the ordination of priests on Ember days. To St. Gregory
the Great, elected pope in 590, in whose hands the consecrated Host
visibly became flesh, we owe the Antiphonal and the Roman Breviary
still used in the Church today. He also instituted the Litany of the Saints,
the procession on the feast of St. Mark and the imposition of ashes on
the first day of Lent.
From these books and prayers it is obvious that in those days the
faithful believed in the real presence of Jesus Christ in the Holy
Eucharist, in the efficacy of prayer to the Blessed Virgin Mary and the
Saints, in the existence of purgatory, auricular confession and the other
sacraments. Lastly, in brief, at the Second Council of Constantinople in
553, Pope Vigilius gave ample proof of the Church’s authority to con
demn heretical or pernicious writings, to make pronouncements on their
contents and to demand that the faithful submit to the Church’s judgment.4
With these and similar proofs offered by Don Bosco, how could
Protestants deny in good faith that the present beliefs and practices
of the Catholic Church are those of the first centuries of its ex
istence?
Don Bosco then passed on to the Jews. He described how Our
Lord’s prophecy regarding the destruction of Jerusalem had been
fulfilled under Titus and later under Julian the Apostate. Basing
himself on the Scriptures, he also asserted that at the end of the
world, the whole people of Israel would become Christian. He made
brief mention of the terrible persecutions against Christians in Spain
3 Not to be confused with the post-Vatican II sacramentary in the vernacular.
[Editor]
4 This council condemned Nestorian errors contained in the writings of Theodore
of Mopsuestia and others. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
at the time of the Moors, to force Christians to embrace the Hebrew
faith or to become followers of Mohammed. As a proof of Jewish
hatred for Christians he described the three days’ atrocious martyr
dom they inflicted on the saintly youth Vincent Verner of Treves
in France in 1827.6 He also recalled the equally cruel death of
Father Thomas of Sardinia in Damascus during the last years of the
pontificate of Gregory XVI. “These episodes,” he was not afraid to
write, “should teach Christians to be very careful in their dealings
and familiarity with such people.”
Finally, in trying to determine the underlying causes of the
aberrations that had come upon so many Christians and of the
recent events which had brought so much trouble to the Church,
Don Bosco proceeded to speak of the rationalists and so-called
modern philosophers who, imitating Voltaire and Rousseau, spurned
all religion, law and rights, and who under the excuse of seeking
only the light of pure reason, were actually at the mercy of their
own whims or caprices.
It is difficult to state their beliefs, since they really have none at all.
Anyone who reads their writings carefully will conclude that their modern
philosophy has no other object than to deny truth, deride virtue, teach
error, encourage crime, and indulge in mental hair-splitting in order to
efface from the heart of man the sweet hope of a future life; in short, to
debase man to the level of an animal. The Freemasons carried out their
machinations in secrecy, and the philosophers helped them by writing
and by putting the Freemasons’ doctrines into practice. To succeed in
their intent, both groups rose against the religious orders and discredited
them with the most scurrilous slander. It was in the midst of this chaos,
at the insistence of the courts of France, Naples, Portugal and other
nations, that Pope Clement XIV, after long hesitation, suppressed the
Society of Jesus in 1774. Later, Pius VII, realizing the singular services
that this order could render the Church, reinstated it. In our day the
Society of Jesus has almost been disbanded, its members persecuted and
expelled from Switzerland and from all of Italy. Out of respect for
historical truth, it must be added that in many places these religious were
driven out in a most shameful fashion, insulted and affronted in their5
5 In our opinion, it would be a disservice to history if episodes like this one
were deleted from this edition. The mature reader ought to understand that in
past centuries there were excesses on all sides. Moreover, we do not guarantee the
historicity of this episode. [Editor]
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misfortune in violation of all law and natural equity. This much [we have
gathered from] Vincenzo Gioberti.6
Don Bosco displayed staunch courage in defending a religious
order which was even then [1848] persecuted, but he was also
admirably prudent in quoting Gioberti, the very bitterest foe of the
Jesuits. A few pages further, writing about Pius DC, D on Bosco
did not hesitate to say, “The great Gioberti considered the day he
first saw Pius DC as the happiest of his life.” This was not flattery
because people can be called “great” for different reasons. Indeed
Don Bosco was following the pope’s example. O n September 30,
1847, Pius IX had instructed Monsignor Corboli Bussi, his special
envoy to Charles Albert, to be cautious and very sparing in speaking
of Gioberti, who was the revolution’s idol and who was being praised
to the skies by all the rebels and innovators.7
Lastly, while omitting political considerations, Don Bosco intro
duces historical facts to prove certain rights of the Church which
the worshippers of the deified State were about to abrogate.
In the first century, records began to be kept of the names of those
receiving Baptism, and of the deceased; now those records are called
registers of births and deaths. The third century marked the beginning
of the custom of blessing cemeteries and making them Church property.
Already in the sixth century priests and clerics could be judged only by
an ecclesiastical court. The Fifth Lateran Council [1512-17] set down
regulations to control the use of the recently invented press, forbidding
any book to be printed without previous ecclesiastical approval, and this
under penalty of immediate excommunication.
Thus, with prudent remarks scattered throughout his book, Don
Bosco enabled his boys to evaluate properly events that were then
taking place to the detriment of the Church. Later, in his talks, he
would stress individual episodes that better served his purpose, or
muster several of them when necessary to give a complete picture.
This was also the reason why he practically ignored the Middle
Ages. In reviewing the prosperous condition of the Church in Eu
rope and in the foreign missions in the face of obstacles and
persecutions, and in noticing that Protestantism seemed to be losing
8 Concordia [a newspaper], March 18, 1848.
7Civilta Cattolica, 1879, Thirtieth Year, Vol. X, p. 94.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
ground in England, Don Bosco commented (with great circumspec
tion as dictated by the turbulent times) that God seemed to be
preparing an upheaval that would benefit all mankind.
It is quite true that the turmoil of present times brought about by
the changing structure of government causes the Church serious troubles.
All the more serious is it when people who are entirely incompetent in
ecclesiastical matters insist on being heard, thereby profaning what they
do not know. Fortunately, we Italians have the great Pius IX and the
devout, valiant Charles Albert as our leaders. We can look forward only
to a prosperous future, marked by events that will give honor to the
throne and glory to religion.
This was his ardent desire, but there were grounds for fears.
A fter a magnificent tribute to Pius IX some pages before, Don
Bosco felt he had to add, “Let us pray that God open a path for the
pontiff and prevent the harm which ill-minded people are trying to
inflict on the Church. May He give Pius IX strength to govern it
and achieve new triumphs.” The book concluded with a vibrant
peroration.
From Church history we must first realize that all who rebelled against
the Church were later punished terribly by God, most of them even
during their lifetime. [Secondly], we must recognize that all sects belong
to the synagogue of the Antichrist since they are not within the church
established by Jesus Christ. In all ages the Catholic Church has been
attacked by the sword and the written word, but she has always emerged
triumphant. The Church has seen kingdoms, republics and empires
crumble to ruin. She alone is firm and unshaken. Nineteen centuries have
passed since her foundation and she is still in full vigor. Others shall
come after us and shall still see her vigorous. Guided by God, the
Church shall overcome all earthly vicissitudes; she shall conquer all her
enemies; she shall advance with steady pace through the centuries,
through all human upheavals until the end of time. Then she will gather
all her children in one kingdom in the realm of the blessed.
In giving copies of this book to his boys and explaining its
contents to them publicly or privately, D on Bosco warned them
never to ally themselves with the enemies of the Church, lest they
contribute to their own ruin. “Fighting the C hurch,” he said, “is
like striking your fist against the sharp point of a nail.”
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Don Bosco's Church History: A New Edition
221
The second edition of the book was well received and widely
used in schools, as Don Bosco had hoped. Of course, it had cost
him much patient, grueling work. To make sure its style was simple
and intelligible to all, Don Bosco carefully read it aloud to his
mother. On one occasion Mamma Margaret understood that Em
peror Constantine had persecuted the Christians. To make things
perfectly clear Don Bosco rewrote that paragraph and was satisfied
only when his mother understood it perfectly.
Also worthy of mention is D on Bosco’s reserve in writing. This
prompted a wise comment from him. One day, when, calling on
the duchess of Montmonrency at Borgo Comalense [not far from
Turin], he met Charles Tomatis [a past pupil of his]. Noticing that
Don Bosco was carrying the galleys of his Storia Ecclesiastica, the
young man asked how he proposed to deal with thorny issues, as
for example when he would have to say something derogatory about
important people. Don Bosco replied, “If I can say something good
about them, I’ll do so; if not, I ’ll say nothing.”
“A nd what about truth?”
“I ’m not writing for scholars. M y book is for the unlettered and
for youngsters. If I should undermine the faith of some simple soul
by describing disedifying or controversial events, wouldn’t that be
leading someone into error? If I bring out the faults of some member
of a religious congregation and the reader is uneducated, wouldn’t
that give him a wrong idea of all religious in that congregation?
W ouldn’t that be a distorted view? Only one who has an overall
view of two thousand years of church history can realize that the
faults and flaws of even eminent men in no way cast a shadow upon
the holiness of the Church. Rather, they are a proof of her divine
origin, for if the Church has never failed in her mission it is because
God has sustained her and always will. Youngsters themselves will
fully grasp this as they continue their studies. Anyway, remember
that a bad impression received in one’s childhood by listening to
unwise or careless talk, can often have deplorable consequences for
one’s faith and morals.”
We shall add that Don Bosco did not rely exclusively on his own
judgment in writing. We have already referred to his friendship
with Silvio Pellico,8 whose humility he sincerely admired, especially
8See p. 1. See also Vol. II, pp. 105, 426f. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
since Pellico was well known in Europe. Don Bosco often visited
him in Turin and in M oncalieri and, just as aften, the latter returned
his visits at the Oratory and greatly enjoyed what he saw there.
After exchanging some letters, D on Bosco at last asked Pellico for
his opinion on the church history he was about to publish. Pellico
read the manuscript with great care, made a few corrections and
praised the work.
One thing Don Bosco never forgot was the advice Pellico once
gave him. One day the latter asked Don Bosco if he frequently
consulted his dictionary when writing. Don Bosco replied that he
thought he had sufficient knowledge of Italian, and that, being very
busy, he had little time for looking up words.
“D ear D on Bosco,” Silvio Pellico replied, “don’t be too sure of
yourself. Look them up! I cannot write a single page without con
sulting my dictionary. If I didn’t do that, I would m ake frequent
mistakes. For the full, exact meaning of a word, as also for its
spelling, there is nothing better than a dictionary, and it is a must.
A t times, we think we know the meaning of a word, but we are
wrong. We can often fall into gallicisms, Latinisms, or even dialect.
Follow my advice! Always keep a dictionary handy. Y ou’ll see I am
right in making so bold as to give you this advice.”
From then on D on Bosco not only took Pellico’s advice, but
never forgot to take a dictionary along on his trips. This same advice
he passed on to his clerics and priests. “Do you use a dictionary?
Do you keep it handy?” he would ask. More than once a priest or
cleric would smile at such a question as more suited to a grade
school boy than to an educated man. Nevertheless Don Bosco
would insist and, if the answer were negative, he would urge the
priest or cleric to begin to do so, adding, “Silvio Pellico gave me
this advice, and I put it to the test. You simply cannot write cor
rectly without frequently consulting a good dictionary.”
D on Bosco’s friendship with Silvio Pellico, valuable also for its
literary advantages, lasted to the latter’s death in 1854.
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CHAPTER 30
Indefatigable Zeal
U P R IS IN G S in Vienna and rioting in Budapest had
strengthened A ustria’s enemies, and were now spurring the liberals
of Lombardy and Veneto to further action. Political unrest began
to grip Padua and Pavia. On M arch 18, [1848] demonstrations at
Modena forced the evacuation of Austrian troops, and Duke
Francis V had to flee. On M arch 20, youths in Parm a seized arms
and forced the Austrians to evacuate, while Duke Charles II hastily
granted a Constitution and then withdrew to Marseilles. On M arch
22, after five days of dogged fighting, the people of M ilan drove
the Austrian garrison from the castle and the city, forcing them to
retreat to the Q uadrilateral1 with heavy losses. Como, Bergamo,
Brescia and Venice rose in rebellion on the same day and shook
off their yoke. The provisional government of M ilan appealed to
Piedmont for help, and on March 23, Charles Albert declared war
on Austria, after a courageous and vibrant proclamation to the
people of Lombardy and Veneto. On M arch 24, Archbishop Fran-
soni presided at a solemn Te Deum in the cathedral in thanksgiving
for the expulsion of the Austrians from Milan. The king and his
cabinet were present and national guards stood in dress uniform in
Piazza Castello. But as the archbishop emerged from the cathedral,
a mob of hecklers, among them persons considered respectable,
hurled vile insults at him, shook their fists threateningly, and chased
his carriage for a little way. No effort was made to interfere, al
though many carabinieri were present. In the evening, hostile shouts
1 The Austrian line of defense in Lombardy and Veneto hinged on Mantova,
Peschiera, Verona and Legnago, which, so to speak, form the four angles of a
quadrilateral. [Editor]
223
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and boos were resumed before his episcopal palace to force him to
leave Turin and Piedmont.
On M arch 25, Charles Albert set out for war with an army of
sixty thousand men; they passed the Ticino River and an advance
brigade entered Milan on M arch 26. Meanwhile, the bishops or
dered public prayers and exhorted the populace to assist the soldiers’
families; the government itself asked the bishops for support and
for prayers. On M arch 29, the king entered Pavia, already evacuated
by the Austrians, and went on to Milan. Parma and Modena kept
closing their ranks around him.
On M arch 29, at about six in the evening, the saintly, undaunted
archbishop of Turin left for Switzerland. He was yielding to the
insistent urgings of the minister of the interior who, through high
ranking ecclesiastics, advised the archbishop to leave until his op
ponents had calmed down. Loyal friends, among them Don Bosco,
also called on him and suggested the same course of action. They
pointed out that he had no alternative, since most likely the same
people who had officially urged him to leave were also behind the
hostile demonstrations. Before boarding his carriage the archbishop
asked Don Bosco to take care of those seminarians, especially the
indigent ones, who had remained loyal to him and who were then
scattered in every direction. Don Bosco promised that he would not
betray this trust. We shal ■see later how he more than kept his word.
On April 6, crowds of students and other people, in a noisy
demonstration against the local archbishop in Vienna, threatened
to ransack the monasteries, shouting that Pius DC was an enemy of
the empire. Thereupon the government ordered the suppression of
the Redemptorists, of the Sisters of the Most Holy Redeemer and
of the Jesuits. W ithout warning, innocent monks and nuns were
pitilessly flung into the streets, without shelter or food, and forced
to beg. O n successive days the disorders grew ever more threaten
ing in Vienna, Budapest and Prague and almost led to a fatal clash
between the rioters and the regular troops. Meanwhile, on April 7,
the victorious Piedmontese army drove the Austrians from Goito
and crossed the M incio River.
On April 21, General Giacomo Durando of Piedmont, dis
regarding his orders to limit himself to guarding the border, crossed
the Po River with seventeen thousand papal troops. The king of
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Indefatigable Zeal
225
Naples had sent another sixteen thousand to Lombardy in support
of King Charles A lbert under the command of the old carbonaro
Guglielmo Pepe; the grand duke of Tuscany also sent another six
thousand men. In Modena and Parma the provisional governments
had also called in Piedmontese troops to keep the insurgents under
control.
To the dismay of all true Catholics, on April 25, Charles Albert,
from his headquarters in Volta, reestablished the royal exequatur
over appointments of the Holy See, reviving old decrees which
had already been censured by Clement X I and Benedict XIV.
On April 30, the Piedmontese troops seized Pastrengo after a
fierce battle, and laid siege to Peschiera, one of the four fortress
cities separating Lombardy and Veneto. Charles Albert established
his headquarters at Sommacampagna, and the Austrians retreated
to the left bank of the Adige.
Anxiously awaited news of these events reached Turin, sending
the people into near delirium over the victories. The excitement and
enthusiasm also spread to mere school boys and so inflamed them
with patriotic fervor as to endanger them, if not properly restrained.
Whether people talked or wrote or sang, at home or in public places,
the topic was war; they even dreamed of war. Mere children thought
of themselves as grown ten feet tall and able to run a sword through
two Austrians with one thrust. They could be seen at the end of the
day, pouring out of schools, factories and workshops, armed with
sticks, grouping together, choosing a leader, forming platoons and
companies, drilling, maneuvering, fencing and occasionally en
gaging in mock battle, group against group. Unintentionally or
through misplaced battle fervor, they would exchange blows worthy
of a better cause. Particularly on Sundays and holy days, the wide
boulevards and the fields skirting the city became drill grounds. The
youngsters’ emotions were further stirred by the roll of drums and
blaring of trumpets of the National Guard on parade, the arrival
of war prisoners, and the demonstrations that greeted each new
victory.
The Lenten catechism instruction had begun on [Monday] March
13, but for the above reasons classes had thinned out or were all
but deserted in almost all the parishes. It was practically impossible
for the Oratory boys not to be affected by all this excitement.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Indeed many did not show up at church services on Sundays and
holy days and missed the weekday catechism class. Of those who
did show up, some came half-heartedly, many looked bored and
hardly paid attention. Attendance at confession and Communion
declined very sharply.
To counteract this religious and moral decay, Don Bosco had
to use his inventive charity and zeal to find some efficacious antidote.
It did not take him long. His first remedy was the use of prayer.
In this very year [1848] he introduced the devotion of the Way
of the Cross. It began on M arch 10 and was repeated on the follow
ing Fridays for the rest of the Lenten season.2 He wanted all the
boys who boarded at the O ratory to take part in it as devoutly as
possible. They were joined by many other day boys and neighbor
hood people who found it convenient on weekdays to come to the
Oratory for Mass and confessions. Don Bosco led the service of
the Way of the Cross, showing so full a consciousness of O ur
Saviour’s sufferings that his demeanor was more effective than a
stirring sermon.
Meanwhile, adapting himself to the spirit of the times insofar as
it did not conflict with faith and morals, Don Bosco allowed the
boys to engage in sham military drills in the Oratory playground.
He even found a way to provide them with a good supply of mock
rifles. As a condition for playing with them, he laid down the rule
that the boys were not to come to blows as the Piedmontese and
Austrians were doing, and that at the sound of the bell all were to
put aside their arms and file into church. He also got them started
on some new, less dangerous gymnastics and provided them with
bocce, piastrelle3 and similar games. Further, he had them play
the pinata4 game, he held sack races, and he presented short
comedies and skits. In short, he stopped at nothing to provide
diversion and amusement for all tastes, so that each boy could have
a good time at the Oratory under his wise, fatherly supervision.
Another very effective diversion was the singing class. To this
he added piano and organ instruction and instrumental music, to
2 See pp. 11, 135f. Evenutally this devotion was observed on all Fridays in
Lent. [Editor]
3 Flat pebbles, slightly larger than pucks, used in a throwing game. [Editor]
4 See p. 123. [Editor]
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Indefatigable Zeal
227
the great delight of many boys. As he tried to organize a brass band
and to teach a few boys to play the piano before letting them draw
wails from the organ, he gradually improved his choir. After per
fecting some very fine voices with numerous rehearsals and drills,
Don Bosco took his boys’ choir to sing in various public churches
in town at M ay devotions and other services in which all the boys
took part. Besides being of spiritual benefit to the faithful this at
tracted the boys and bound them ever closer to the Oratory. Up to
now people had heard only robust male voices; the youthful solos,
duets and choruses evoked images of angelic choirs, which deeply
moved the congregation, sometimes to the point of tears. As a
result, D on Bosco’s young choristers became well-known and were
much sought after for solemn feasts and celebrations. They not only
sang frequently in Turin in such churches as Corpus Domini and
O ur Lady of Consolation, but later, to their great delight, also in
Moncalieri, Rivoli, Chieri, Carignano and other neighboring towns.
The distinguished Canon Louis Nasi of Turin and Father Michel
angelo Chiatellino of Carignano accompanied the small philhar
monic group; their musical experience helped the boys put on
impressive performances which won high praise. Pride in their
accomplishments, excursions to parishes where they were to sing,
refreshments and even dinners tendered them soon made the boys
forget the political turmoil around them.
Among other things, that year the boys also enjoyed a devout
service at the neighboring shrine of O ur Lady of Consolation, to
which they walked processionally from the Oratory. Their sacred
songs along the streets and their musical program in church at
tracted a big crowd to the shrine. There was Mass, and many went
to Communion. After Mass Don Bosco gave a short sermon on the
loveableness of the Blessed Virgin, and stirred his listeners’ hearts
to love Her. Among other things, he said:
Mary is the most loved and most loving of all creatures. God the
Father loves Her; so do Jesus, Her Divine Son, the Holy Spirit, all the
Angels and Saints, and every devout heart. This shrine is a shining proof
of the love this city has always shown the Blessed Virgin. On the other
hand, She loves us all with a mother’s heart. Though She loves all of
us, She has a very special love for the young, like Her Divine Son, Jesus,
who considered the children so precious that He would have been de
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
lighted to have them always around Him as a crown. Jesus told his
Apostles, “Let the little children come to Me.” [Mark 10, 14] Mary,
likewise, keeps repeating, “Whoever is a little one, let him come to me.”
[Prov. 9 ,14—Douay Version] It is, however, Her tender love that proves
the Blessed Virgin to be the great comforter of the afflicted, Consolatrix
afflictorum, Let us reciprocate, let us love Her too, my dearest sons; and
for love of Her let us avoid sin. To make this visit memorable let us
leave here our poor hearts; let us beg Her to accept them and keep them
pure and sinless. Under Her mantle, let us strive so to act as to have a
joyful life and deserve a consoling death.
From that time on, this orderly procession was made once or
twice a year until 1854, and the boys never failed to visit the crypt
chapel for a final prayer.
Holy Week gave the boys another opportunity for increased
fervor. On Maundy Thursday they went from church to church to
visit the Blessed Sacrament at the “altar of repose,” singing hymns
and psalms, while other boys, young and old, rich and poor, at
tracted by their voices and their example, overcame all human
respect and eagerly swelled their ranks. In each church, they would
kneel a few moments in adoration at the “altar of repose,” and then
with great feeling sing the Passio or some m otet which D on Bosco
had taught them for the occasion. They sang so movingly that their
listeners were deeply stirred, and followed them to the other
churches, to shed tears repeatedly at the feet of Jesus. This edify
ing spectacle was a great lesson to adults too, who out of false shame
or unnerved by jeers and insults, no longer dared take part in those
acts of devotion.
Toward evening, the Washing of Feet was performed in the
Oratory chapel, in the presence of a large number of boys, many
of whom were witnessing it for the first time. Twelve boys, chosen
to represent the Twelve Apostles, were seated in a semicircle in the
sanctuary. After singing the Gospel, Don Bosco put on a small linen
apron. Then, kneeling before each one of them, he washed and
dried their feet, as Jesus had done to His disciples at the Last
Supper; he then humbly kissed them. During this ceremony the
choir sang the liturgical antiphons: Ubi caritas et amor, Deus ibi
est. “W here charity and love are, there is G o d , . . and Cessent
iurgia maligna, cessent lites. Et in medio nostri sit Christas Deus.
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229
“Let malicious quarrels and contentions cease. Let Christ our
God dwell among us.”
There followed then a homily explaining the significance of the
ceremony, a most effective lesson for instilling in the hearts of the
young humility and charity, two basic Christian virtues.
After the ceremony the young “apostles” ate a frugal supper with
Don Bosco, who personally waited on them, the more faithfully to
duplicate O ur L ord’s Last Supper. Finally he gave them each a
little gift and sent them home, their hearts full of joy. Thereafter
this ceremony became a yearly, edifying event at the Oratory; Don
Bosco, who loved this ceremony very much, reserved it to himself
as long as his health permitted. He chose the “apostles” himself
from among the more exemplary pupils, and he added a thirteenth
to their num ber. He usually invited some priest to address a few
words to the boys before the ceremony; in 1850 it was Father
Giacomelli. D uring the ceremony, D on Bosco’s spirit of faith, his
humility and simplicity stirred the hearts of all present. The little
gift he gave each of the young “apostles” after supper was usually
a nice linen handkerchief and a crucifix.
The visits to the Blessed Sacrament at the “altar of repose” in
a body continued until 1866 and Don Bosco always accompanied
the boys, previously arranging with the pastors of the churches in
cluded in their pilgrimage. The boys’ devout deportment greatly
edified the people. W hen later circumstances no longer permitted
these visits in procession, Don Bosco substituted for them other
suitable devotions in the Oratory chapel, such as visits to the Blessed
Sacrament, the recitation of the chaplet in honor of the Sacred
H eart of Jesus, the Way of the Cross and the singing of the Stabat
Mater set to polyphony.
By these means Don Bosco managed to keep a hold on his boys;
well instructed in their catechism, many of them were able to make
their Easter duty on April 23.
To keep up the attendance and further cut down the Sunday
absenteeism, Don Bosco and Father Borel thought up another ex
pedient. Besides distributing little gifts, such as holy pictures,
medals, and sometimes fruit and candy to those who attended
catechism class more regularly and to those who gave less trouble,
they began to turn the Sunday afternoon instruction almost ex
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
clusively into a dialogue. Father Borel would sit among the boys
and play the role of penitent or pupil; now and then he would come
up with humorous questions or answers that kept the boys attentive
or provoked laughter, while from his pulpit D on Bosco explained
the subject m atter and drew appropriate morals. This method of
instruction was always extremely popular with the boys. The an
nouncement that the next Sunday instruction would be in the form
of a dialogue was enough to pack the chapel with eager young
listeners.
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C H A P T E R 31
Peacemaker
J L / o n BOSCO once said that the history of the Oratory
could be neatly divided into three eras: legendary, heroic, and
historic. “The first era, comprising the first ten years, began when
I was still all alone and had practically no fixed abode. It continued
in Valdocco, when I started taking a few boys into the house as
boarders, and it came to a close about 1855. What happened in
those days may now sound like a fairy tale, (th at’s why I call it the
legendary era) inasmuch as truth can be stranger than fiction. Yet,
it is the honest truth. It was a decade of constant struggle.”
If our story up to now bears this out, our further narration will
prove it.
As we have said, by guarding his charges from the dangerous
turmoil of the times, Don Bosco was able to keep his two oratories
at Valdocco and Porta Nuova crowded with boys. But his solicitude
for them did not stop there. The war frenzy had led to the forma
tion of youth gangs among the lower classes in every section of the
city: at Vanchiglia, Porta Nuova, Borgo Dora, and so on. Each
gang was split into units of various sizes, as small as a squad or as
large as a battalion. They held their own meetings, and chose their
own leaders.
All were at war, constantly fighting and battling each other with
stones for any and all reasons: to quench their thirst for violence,
to avenge some insult or just to accept a challenge, and thus raise
their rating through new exploits. Their savage fights were far worse
than we can now imagine. Older youths fought and led crowds of
younger boys. No hum an force could stop them. The carabinieri
and the regular police were powerless against them and no longer
attempted to separate the combatants. When the policemen were
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
only a few, a whistle was the signal to make them the target of the
boys’ missiles. If reinforcements were rushed to the scene, another
whistle sent all the boys scurrying away into hiding, only to re
appear and start their battles over again when the police withdrew.
Don Bosco tried to stop these savage fights from the very be
ginning and to do some good among these wild youngsters. He
began to attract some of the tougher and more lawless boys to his
two oratories by giving them special consideration. Whenever he
met these tougher types, some of them former acquaintances and
boys with records of delinquency, he would stop for a chat and try
to renew their friendship. O n visiting the prisons, where occasionally
some gang leader was serving a few days sentence, he applied all his
persuasive skills to calm him down, help him, and make him give
up those savage gangs. Usually the leader had been nabbed at night
either because he happened to be alone or was outside his neighbor
hood. N ot surprisingly, among those groups D on Bosco counted
some youths well disposed toward him. Nevertheless his self-
imposed task was not easy, and in the process he had to put up
with grievous affronts.
Once, while in a remote section of the city, he came across a
rowdy group airing their views on a rumble they were planning
against neighboring gangs. Abruptly he walked up to them and
greeted them cordially, “Hello there! W hat’s up?”
“None of your business! Keep moving!” one of them answered
brusquely.
“Why the rudeness? I thought I was talking to friends!”
“M e, a priest’s friend?” replied the boy scornfully.
“Hey, watch out! This is D on Bosco,” a com panion whispered.
“So what?” answered the blusterer with a vile insult.
“W atch your language,” warned his com panion loudly. “One
m ore word and I ’ll knock your teeth down your throat!” So saying,
he clenched his fist, ready to m ake good his threat. The young tough
quickly quieted down, especially when he realized that many of his
companions, who occasionally had visited the Valdocco Oratory,
were siding with his challenger. D on Bosco asked what the trouble
was and cooled off their resentment by showing them that the alleged
insult from the other gang was but a trifle. He also reminded them
that our Divine Saviour, persecuted and tortured, could have
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Peacemaker
233
avenged Himself by uttering just one word, but refrained from doing
so. They accepted his advice and escorted him for a good stretch
of the way. When they parted, he made them promise to forget
fighting other groups.
On another occasion he was caught in the crossfire of two fierce
gangs. Shouting wildly, they were advancing threateningly toward
each other from the opposite ends of a long avenue down which he
chanced to be walking. They were close enough to start hurling
stones at each other, but Don Bosco kept walking at a regular
pace. The two gangs stopped and some shouted, “Don Bosco, get
out of the way! Get off the street!”
“W hy should I? I have a right to walk here.”
“You can’t say we didn’t warn you,” they replied. “You’ll be
sorry!” W ith that a barrage of stones was fired from both sides.
Some nearly grazed his head and shoulders. At last, several of the
older boys, concerned for D on Bosco’s safety, shouted to their
companions, “T hat’s enough! L et’s stop it.”
But the more angry ones wouldn’t hear of it. Threats, blows,
kicks and slaps fell upon them; tempers ran very high, and many
drew their knives. Don Bosco now had to act as a pacifier before
they stabbed each other on his account.
Frequently these battles, which were rarely bloodless, took place
in the Oratory neighborhood. One day there was a murderous ex
change between youths from the Pallone district and those of Porta
Susa. Nearly all had clubs and knives; a few even had pistols, but,
as usual, cobblestones made up the opening salvo. The carabinieri,
who had rushed to the scene, tried to keep the two groups apart,
first with kindly warnings and then with stern threats, but all in
vain. Don Bosco, at his window, seeing serious danger for the boys
and relying on his being known by many of them, rushed into the
street, running a gauntlet of stones which already whizzed by him
from all sides. Before long, the first row of both groups closed in
on each other, and shots were fired. Don Bosco saw two boys lung
ing at each other with knives and ran to separate them, but just as
he got to them, one of them plunged his knife into his opponent
shouting, “This will finish you!” The victim fell at D on Bosco’s
feet, blood gushing from a gaping wound in his stomach. The as
sailant vanished, and two of the victim’s companions carried him
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
to the hospital, while the injured boy kept m urm uring angrily, “He’ll
pay for this. I ’ll kill him!” D on Bosco went along exhorting him to
forgive. When finally the rage for vengeance abated, D on Bosco
convinced him to m ake as good a confession as circumstances per
mitted. The poor youth died the next day, another victim of street
fights that never ended without serious and even fatal injuries.
Don Bosco had taken this mission on himself in order to prevent
sin and the loss of souls. L ater on, when he had priests and young
clerics helping him at the Oratory, he once reminisced about those
early years as follows:
One day a large number of boys got the mad idea of fighting a pitched
battle near the Oratory. They were throwing rocks large enough to kill
someone. I ran out immediately, trying to restrain those wild lads with
gestures and shouts, but to no avail. Then I said to myself, “These boys
are in serious danger. This is a grave offense against God. I can’t allow
this murderous battle to go on without opposing it. No! I ’ll have to stop
it at any cost! Extreme situations call for extreme measures.” What did
I do? Something I had never done before. Seeing that words were useless,
I plunged into the thick of the barrage and hurled myself at one group
of fighters, clouting right and left, knocking down a great many and
sending the others to flight. Then I ran over to the other side and did the
same. In this way I stopped a fight which could have had tragic con
sequences. I remained the only victor in the field, and for that day none
of them dared to return. When I did withdraw, there were some shouts
from a safe distance. Once inside the house I was thinking, “What a
thing to do! I could have been hit by one of those rocks and knocked
unconscious!” Yet, nothing of the sort ever happened to me, except once
when I was struck in the face with a wooden clog, and bore a scar for
several months. It’s just as I always say, “When one is convinced that his
cause is just, he will fear nothing.” That’s the way I feel. When I see God
offended, I cannot ignore it or do nothing about it. To prevent it, I’ll fight
even a whole army.
God rewarded his zeal by guarding him from harm and giving
him moral ascendancy over those lawless youngsters. When they
invaded the Valdocco neighborhood on Sundays he would im
mediately mix with them, after first ordering his Oratory boys not
to leave the premises. They watched him fearfully from behind the
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hedges and trees, or peeped cautiously over the top of the wall.
They saw him advance fearlessly into the midst of the fray, without
ever being seriously hurt, although sometimes flying rocks struck
his legs and shoulders. In most cases, at his appearance the youths
would spread the warning, “D on Bosco is here. D on Bosco is here!”
This was enough to induce most of them to disappear. The rest
would gather around him as he tried with friendly admonitions,
jokes and sometimes reprimands, to show them how wrong they
were to act that way. As he talked, the boys would carefully sheath
their knives and slip them into pockets lest he see them. Those who
were clenching rocks loosened their grip, letting them slide down
their legs noislessly to the ground. Thus Don Bosco managed to
calm them down for at least a few days.
The police, who watched from a distance, had to admit that only
Don Bosco had the courage to throw himself into the middle of
those brutal brawls, and that he alone knew how to pacify those
wild youngsters.
On three different occasions Father [John] Giacomelli saw Don
Bosco resolutely make his way between two battling gangs. One,
at the Valdocco Circle, was bombarding a much larger group taking
cover in the place where the Viu Restaurant stands today. What
impressed him most was that Don Bosco peremptorily ordered both
sides, “D rop those rocks!” Interrupting their bom bardm ent, the
boys looked at him hesitatingly, still clenching the stones. But when
Don Bosco repeated his order, they dropped them and quickly
dispersed.
Often, on Sundays, after putting an end to their brutal pastime,
he would get them together for religious instruction. Since even his
most persuasive ways could not induce them to set foot into the
chapel, because, as they said jokingly, they could not stand the
smell of wax, Don Bosco would sit down with them on the grass
somewhere in a meadow.
Then, the whole gang, seated or stretched out around him, would
listen silently and attentively as Don Bosco would pleasantly teach
them catechism for an hour or so. He never failed to win some of
them over to God.
The above mentioned violence lasted for a long time and Don
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Bosco, in subsequent years, used to invite some of these young
rebels to live with him at the O ratory after he had restored peace
among them. M any were very poor and truly homeless. His main
objective was to win over the gang leaders, because experience had
taught him that once they came to live at the Oratory the gang
soon broke up. It required lots of patience and skill to keep boys
of this breed in the house without causing trouble, but the results
were satisfying. Although they stayed only a short time and soon
wanted to leave again, none ever got involved in those bloody
skirmishes again.
Thus D on Bosco got at least partial results, although his effective
efforts could not, at the start, uproot the evil altogether. The war
fever was growing more virulent and the older and more violent
gang members were paid by agitators to take part in the various
demonstrations which almost daily kept the city in a state of turmoil.
Shouts of joy, threats, angry outbursts, or hymns of triumph fol
lowed one another.
O n April 30, Vincenzo Gioberti, taking advantage of the amnesty
that had been granted to political exiles, left Paris and returned to
Turin where he put up at the Hotel Feder. News of his arrival swept
through the city on the same evening; the people gave him a
splendid ovation in front of the hotel, and the city was brilliantly
lit up as at the great festivals. But he had not returned only to
receive the homage of the crowds. Since the republican sects were
threatening to wrest the leadership and prestige of the national
movement from the Savoy monarchy, the monarchist liberals and
the cabinet hoped that in this emergency he would support their
party. Gioberti accepted this task. In fact, before leaving Paris, he
had come to an agreement with Mazzini that, for the time being,
things were to follow their course and that Mazzini would not hinder
the lawful developments of events. Gioberti had also been entrusted
with the secret mission of campaigning in northern Italy for a
merger of all Italian states with Piedmont under the House of Savoy
and for the seizure of the Papal States, leaving only Rome to
Pius IX for the remainder of his lifetime. Gioberti had an audience
with Charles Albert on May 7, at Sommacampagna; on May 24,
he arrived in Rome after a tour of Lombardy, Liguria and Tuscany
where he was hailed with unbelievably frenzied acclamations and
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pomp. A t the Cam pidoglio1 he was greeted as a conqueror,
declared a citizen of Rome, and made an honorary professor at the
Sapienza. Finally he called on Pius IX to deceive him as to the real
intention of the liberals, win him over to the Italian confederation
of states, and suggest that he, the pope, crown Charles Albert in
M ilan with the corona ferrea [the iron crown].2 Pius IX , even though
he knew the real Gioberti, replied that he would go along, if it
would help the cause of peace and make Italy happy. Gioberti had
met with all the political party leaders, and his work did not seem
to have been in vain. For a time the republicans remained quiet,
and many of the provinces decided to unite with Piedmont under
King Charles Albert: Piacenza on May 10, Parma on May 25,
Reggio on M ay 26, Modena on May 29, Milan on June 8, and
Venice on July 4. Turin had every reason to rejoice; now it had
officially been recognized as the capital of a very large and im
portant portion of Italy.
Meanwhile, the war dragged on. The Austrian general, Nugent
entered F riu li3 from across the Isonzo River at the head of twenty-
two thousand men, and on April 23, after an easy victory near
Palmanuova, he seized Udine and then Conegliano; finally, on May
5, also Belluno and Feltre. O n May 6, Charles Albert attacked the
Austrians at Santa Lucia, hoping for an insurrection in Verona; it
did not materialize and so, after a long battle, the Piedmontese were
forced to retreat. O n M ay 9, Nugent’s troops repelled a fierce attack,
and the papal troops, tired of bearing the brunt of battle, began, at
the instigation of republican emissaries, to mutiny and to disband.
In Naples, through the intrigue of the republican ministers who were
secretly working to establish a republic, the people, supported by
the National Guard, rose in revolt on May 15, and set up bar
ricades. The regular army, however, quelled the uprising, after a
ferocious battle which raged from street to street and house to
house. The revolt again flared in the provinces. Sicily was already
1The most important of the seven hills of Rome. In Roman times the victors
used to climb to the top to the temple of Jupiter to lay there the crown of victory.
[Editor]
2 The “iron crown” was used, after 1311, for the coronation of the Holy Roman
Emperors and of Napoleon at Milan in 1805. It is said to contain one of the nails
used at the Crucifixion. [Editor]
3 A region of northern Italy between the Adriatic Sea and the Carnic Alps.
[Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
aflame, one party demanding a republic, the other offering the
royal crown to the duke of Genoa. Under these circumstances, King
Ferdinand, who needed all his troops, recalled those who had been
dispatched to Lombardy; his order was obeyed to the great detri
ment of the national cause. Disorders in Vienna took on such pro
portions that, on M ay 17, the emperor, fearing for his life, fled to
Innsbruck. On M ay 20, 22, and 24, the Austrians attempted
to enter Vicenza, but the Italians bravely drove them back and
shortly afterward repulsed them twice again at Bardolino.
O n May 29, the Austrians, supported by more than fifty cannon,
attacked Curtatone, near M antova, and dislodged four thousand
volunteers, mostly Tuscans, in spite of a resistance so fierce and
stubborn as had never been seen in the course of the war. On May
30, General Radetsky, with forty cannon, launched an attack on
twenty thousand Piedmontese at Goito in an attempt to relieve
Peschiera which was under siege. The attack was repelled and he
retreated to M antova. Peschiera surrendered and flung open its
gates to Charles Albert, This happy event was joyously celebrated
in Turin and throughout Piedmont with thanksgiving services in all
the churches.
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CHAPTER 32
A Father to Homeless Boys
J U E T us now leave battles and demonstrations and spend
some restful moments in the peaceful atmosphere of the Oratory.
Although some fifteen hundred boys attended the St. Francis de
Sales and the St. Aloysius oratories on Sundays and holy days,
nevertheless as we have already said, there were still too many
youngsters roaming the streets of Turin and not attending church
because of their parents’ and employers’ neglect. Among these was
a group whose leader was a lean, sixteen-year-old apprentice, force
ful and fiery, fit to comm and a regiment. He had often heard one
of his companions speak enthusiastically of Don Bosco as a particu
larly loyal friend of boys, but this had not impressed him much. One
Sunday in 1847, as he and his gang were all together in their usual
hangout, he noticed that one of his friends was missing and asked
where he was.
“He went to D on Bosco’s O ratory,” one replied. “D on Bosco is
a fine priest,” he added.
“Oratory?” the boy echoed, “W hat’s that? W hat goes on there?”
“They say it’s a boys’ center where you can run and play and
sing. There is also a church.”
“Did you say, run and play? That sounds good to me. Where is
this place?”
“Valdocco.”
“L et’s go and see,” ordered the youthful captain leading the way.
When he got there he found the gate closed because the boys were
already in church, but he was not dismayed by such a trifle. He
climbed up the wall and, seeing no one, jumped to the ground with
the ease of a cat. Then he began looking around. The premises were
not glamorous at all; the solitary building was nothing to brag about!
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Someone saw him, questioned him about his business, and then led
him into the chapel. He was amazed at seeing so many boys of his
age, attentively and respectfully listening to a short, venerable priest,
who was talking to them in a simple, affable manner. It was Father
Borel and, most appropriately, he was talking about lambs and
wolves, pointing out how the former are the boys who are innocent,
and the latter their evil, perverse companions. “If you don’t w ant
these hungry wolves to tear you apart,” he was saying, “run away
from them. Flee from bad companions: those who blaspheme, who
talk dirty, who steal, and who do not go to church. On Sundays and
holy days come to the Oratory. Here you are safe; here the wolves
cannot enter, or if they do, there will be priests who will guard and
protect you like watchful sheep dogs.” His words made a deep im
pression on the leader, who had never before heard such a sermon.
The boys then began singing the Litany of the Blessed Virgin and
the young gang leader, who had a beautiful voice and liked music,
eagerly took up the melody. The unspeakable joy sweeping over
him for the very first time in his life was a call from God to a life
of grace. The lad was very eager to meet Don Bosco, and as soon as
they emerged from the chapel he asked one of the boys, “W ho is
Don Bosco? Is it that short priest who gave the sermon?”
“N o,” the other replied. “Come with me and I’ll introduce you.”
He took him to Don Bosco who, as usual, was already surrounded
by a swarm of boys. D on Bosco’s affectionate welcome deeply moved
the young fellow. A fter a few routine questions, Don Bosco invited
him to join in the games. Then Don Bosco had him sing, praised his
fine voice, and promised to teach him music as well as other sub
jects. Finally he whispered a word into his ear, one of those persua
sive words of which he alone knew the secret, and the boy was
bound to him completely with ties of sincerest affection. From that
moment on the boy realized a great change coming over him. M ean
while, some of his other friends had walked in. On hearing that they
too liked singing, D on Bosco invited them to show him what they
could do. They willingly obliged and with their young captain as
conductor, gave an impromptu performance of various operatic
selections while the curious Oratory boys swarmed around them.
Their leader had chosen those selections that best expressed his cur
rent state of mind. Their singing delighted the audience, and Don
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A Father to Homeless Boys
241
Bosco determined to take special care of the young captain. There
after he attended the Oratory regularly and brought several com
panions along.
He was, however, totally ignorant of his religion, which he had
completely forgotten. He did not even remember the Our Father.
This was the reason why, several years before, his pastor at St. A u
gustine’s had not allowed him to m ake his First Holy Communion
even after he had been scheduled to. Don Bosco felt sorry for him
and on their next meeting asked him to go behind the main altar
and wait for him to hear his confession. Don Bosco generally made
it a point to tour the playground while the boys were playing, in
order to pick out those who he knew or sensed more urgently needed
his help. The new boy unhesitatingly accepted his invitation and on
entering the chapel found several other boys already there for the
same purpose. When his turn came, he poured his heart out to Don
Bosco and was given another special word which filled him with
indescribable peace. A fter the boy’s confession, Don Bosco volun
teered to teach him catechism, but since the boy needed special
instruction, he entrusted him to Father Peter Ponte, who was then
staying at the Oratory. Father Ponte taught him every day, but his
task was easy because the boy was intelligent and attentive and
soon recalled the instruction he had already received in his own
parish church. Just two weeks later he received First Communion
from Don Bosco himself.
After that the Oratory became his favorite spot; he went there
every day and often several times a day, spending hours at music.
Soon he was able to sing with the choir, both at the Oratory and
elsewhere. In the evenings, when Don Bosco walked him and the
other boys part of their way home, his beautiful voice rose above
the others as they sang the praises of the Blessed Virgin through the
streets.
This, however, is not the whole story. The youngster’s parents
really deserved to be called his tormentors. They mistreated him
daily. Very often, after he had worn himself out at work all day,
they let him go hungry. Needless to say, they were entirely uncon
cerned about his spiritual welfare, and on learning that he was
attending the Oratory, they tried to keep him away by poking fun
at him.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Don Bosco, knowing this, used to cheer him up. Once, when he
found him in tears, he warmly reassured him, “Rem em ber that no
m atter what happens, I’ll always be a father to you. If things get
really bad, come to my house.” It was not long before it happened.
The boy’s father who was a typesetter, had his own shop. One eve
ning in the spring of 1848, as the talk got around to Don Bosco and
the Oratory, he told his son, “I want you to cut out this Oratory
stuff. Starting with this Sunday, you keep away from t h a t . . . and
out came a gross insult and a blasphemy. The boy had always re
spected his father, but this time he had enough. Tired from his day’s
work, weak from hunger, and outraged by the endless abuse and
threats that were his daily lot, he shot back with a ready tongue,
“If I learned to steal or fight or any such thing at the Oratory, you’d
have reason to forbid me going there, but it’s nothing like that. There
they even teach me to read, write, and do arithmetic. I want to go
and nobody is going to stop m e.”
“O h no?” his father sneered, and he dealt the boy a blow that
made him reel. Fearing even worse punishment, the boy ran out and
headed for the Oratory. There he asked for Don Bosco but was told
that Don Bosco was out. Afraid that his mother might come look
ing for him, he climbed the mulberry tree in front of the gate and
hid in its thick foliage. It was eight o’clock in the evening.
Perched in the tree, he waited anxiously for D on Bosco. M ean
while, boys began to stream in for their evening classes. A t last Don
Bosco came into view, but at the same time the boy saw his mother
turn the far corner into the street. Suspecting that her boy had taken
refuge at the Oratory, she was coming for him. When she saw Don
Bosco ahead of her, she quickened her steps and called out to him.
Don Bosco waited for her and together they walked into the play
ground. A long conversation, or rather a long argument ensued
between them. Rudely the woman insisted that her son was hiding
somewhere at the Oratory. On hearing her shouts, many boys came
to see what had happened. The runaway lad, unobserved, was
listening to the far from pleasant dialogue, and his only fear was
that someone might look up and spot him. Don Bosco and the boys,
not knowing where he was, swore that they had not seen him, but
the mother refused to believe them. After she had left, the boy began
to breathe freely again, but to play it safe he waited until classes
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A Father to Homeless Boys
243
were over and all the boys had gone home before sliding down from
the tree. Then he dashed across the empty playground and knocked
at Don Bosco’s door. D on Bosco was most surprised to see him but,
after hearing what had happened, agreed to take him in for the night.
Mamma M argaret served him bread and soup and set up a cot.
The following day the boy faced his mother, who had come back
to look for him, and obtained her consent to remain at the Oratory.
His name was Felix Reviglio. Later, he became pastor of his own
native church of St. Augustine and a synodal examiner. The account
is his own. Up to this time he had been learning bookbinding and
continued to do so throughout 1848. D on Bosco’s fatherly care,
something he had never before experienced, changed him com
pletely. Very intelligent and good-hearted, fervently and sincerely
devout, he gave wonderful little talks to his friends. He had a natural
aptitude for music and progressed rapidly in it. He took piano les
sons from Don Bosco and also learned to play the organ well; even
tually he became D on Bosco’s right-hand m an at all musical contests
and performances.
Another boy who found a haven at the Oratory in 1848 also
deserves special mention here. One day Don Bosco walked into a
Turin barber shop for a shave. A small boy was working there as an
apprentice. As was his custom, Don Bosco began to talk with him
to invite him to the Oratory.
“W hat’s your name, son?”
“Charlie Gastini.”
“Are your parents still living?”
“Only my m other.”
“How old are you?”
“E l e v e n .”
“Have you made your First Com m union yet?”
“N o.”
“Do you take catechism instructions?”
“Yes, whenever I can.”
“Good! Now will you give me a shave?”
“F o r heaven’s sake,” the barber interrupted, “don’t take that
chance, Father! The boy’s just a beginner and he could hardly shear
a dog.”
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
“T hat doesn’t m atter, sir,” Don Bosco replied. “If the boy doesn’t
try, he’ll never learn.”
“Excuse me for insisting, Father, but if he has to try, let it be
on somebody else, not on a priest!”
“Well now, does that m ean that my beard is more precious than
anybody else’s? D on’t worry, sir.” Then he told the barber his
name, adding, “My beard is m ade of bosco1 so have no fear. As
long as this boy doesn’t chop off my nose, the rest won’t m atter.”
The apprentice barber had no choice but to try his hand. It goes
without saying that poor Don Bosco had a hard time deciding
whether to cry or laugh as the inexperienced and trembling hands
tried to shave him, but he bravely endured it. When the ordeal was
over, he told the boy, “N ot bad! Little by little you’ll become a
famous barber.” He talked with him a little longer and invited him
to the Oratory on the following Sunday. The boy promised. Then
Don Bosco paid the barber and left, occasionally feeling his cheeks
which were still smarting. He was glad, however, to have won over
another boy.
Little Charlie kept his word and showed up the following Sun
day. Don Bosco praised him for keeping a promise, and told him
to play with the other boys and then join them in church. After
ward, he whispered into his ear one of those words that quickly
won over young hearts to him. Then he led him into the sacristy,
prepared him, and heard his confession. So overjoyed was the boy,
that he abruptly began to weep unrestrainedly and even moved
Don Bosco to tears. From that day on, the Oratory became Charles’
favorite spot; on Sundays and holy days he hastened there as soon
as he was free. So greatly was he influenced by what he learned,
that whenever he heard anyone tell coarse stories in the barber
shop, he would boldly shame the offender into silence by saying,
“A ren’t you embarrassed to talk like that in my presence?”
A few months later, Charlie lost his mother too. Since his older
brother was away in the army, he was left alone with a small sister.
Both of them were driven out into the street by the landlord be
cause his mother had been unable to pay the rent during her final
illness. One evening, Don Bosco was on his way home. As he
neared the so-called Rondo, he heard a boy sobbing. Going up to
1 Bosco in the Piedmontese dialect means wood.
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A Father to Homeless Boys
245
him, he recognized his little barber. “W hat’s the m atter, Charlie?”
he asked. The boy told him the pitiful story, punctuating it with
heart-rending sobs. Don Bosco was deeply moved and, as though
God had sent him an unexpected treasure, he took the unhappy lit
tle orphan by the hand and brought him to the Oratory. Lodging
was also found for his little sister in the home of a poor but kindly
woman. Later, the little girl was placed in an orphanage at Casale
Monferrato, where she ended her young life in an atmosphere of
peace and piety. The boy received his regular schooling and grew
to be an upright, devout citizen, always deeply attached to Don
Bosco.
Let us relate one more episode. One morning Don Bosco came
across a boy. He was dressed in rags which were still moist with
dew and was sitting by an open trench along the street, trembling
with cold, his face already showing signs of suffering.
“What are you doing here all alone?”
“M y father kicked me out yesterday.”
“You must have done something bad to make him so angry.”
“I didn’t! I was fired because I couldn’t do a job. When my father
came home and I told him, he grabbed a stick to hit me and I ran
away.”
“W hat’s your nam e?”
“A ndrew.”
“Are you hungry?”
“I stole a roll from the baker,” the boy said in a whisper.
“That could have gotten you into trouble!”
As the boy began to whimper, Don Bosco comforted him and
took him to the Oratory. He had made it a point to teach children
obedience to parents and to placate parents by having their chil
dren ask pardon for any offense. Don Bosco therefore asked Father
Giacomelli to call on the boy’s father and plead for the boy. I t was
useless. The father was implacable and unreasonable. Under the
circumstances, Don Bosco compassionately added one more boy
to those already living with him.
L ater in 1848, Don Bosco took in five m ore boys and lodged
them in another room of the Pinardi house, which he rented at an
exorbitant price since some tenants still had leases running. This
addition brought the num ber of boys living at the Oratory to fif
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
teen. It was at this time that he began to assign a patron saint to
each of those lowly dormitories, or families, as he then called them,
to foster the boys’ piety better. The first patron saints were St. John,
St. Joseph, O ur Blessed M other, and the Guardian Angels.
M amma M argaret, seeing how the number of boys constantly
increased and how a vacated bed was instantly filled by a new
comer, would often ask her son, “How can we feed them when we
haven’t anything for ourselves?”
D on Bosco would reply jokingly, “D on’t worry, we’ll serve them
beans.” Another time she remarked, “If you go on like this and keep
bringing hom e new boys every day, there’ll be nothing left for you
when you’re old.”
D on Bosco answered, “Oh, there’ll always be a place for me in
the Cottolengo Hospital. But if my work is according to G od’s will,
it will succeed.”
M am m a M argaret was reassured by her son’s words. She was
continually witnessing miracles of Divine Providence.
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CHA P T E R 33
Life at the Oratory in 1848
7 —1LT this point in our narrative it would not be amiss to
describe the life of the first boys sheltered by Don Bosco. For the
first few days after their arrival he taught them their prayers, in
structed them in the Faith, and prepared them to receive the sacra
ments as soon as possible. Once convinced of their earnestness and
good moral character, he placed them with good and upright crafts
men to learn the craft they were best fit for. He went with them
himself to their jobs on the first day, introduced them to the em
ployers and checked on their proper supervision. He looked after
their interests both as regards working conditions and technical
instruction. Less concerned with wages than with their moral en
vironment, he wanted to be sure that God would not be offended
where they worked. This practice he followed even when the num
ber of boys living at the Oratory increased considerably,
A typical day’s schedule follows. The boys rose at an early hour,
according to the season of the year, washed and made their beds.
Then they attended D on Bosco’s Mass in the chapel since he in
sisted on saying it there even in the dead of winter [though there
was no heating]. D uring M ass they recited their prayers and five
decades of the rosary; a short spiritual reading followed. The more
fervent boys also received Holy Communion. So that all could
receive more frequently, Don Bosco was always ready to hear their
confessions either the night before or early in the morning; this
practice is still followed in all Salesian schools, to the boys’ great
spiritual advantage and comfort.
After Mass the boys went to their respective jobs in the city:
tailors, shoemakers, carpenters, bookbinders, bricklayers, and so
on, since the Oratory itself had no workshops until 1856. A t noon
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
they came back for dinner. Each boy took a bowl and went up to
the steaming pot which stood either on the hearth, or on a stool
near the entrance. M amma M argaret or, at times, Joseph Buzzetti
or Don Bosco himself, ladled out the soup which consisted mostly
of rice and potatoes, or pasta and beans, or quite often chestnuts
and corn flour; this thick gruel was a tasty favorite with the boys.
Polenta was also served, with a pinch of grated cheese or a spoon
ful of gravy, and occasionally, especially on feast days a little piece
of sausage or codfish. Sometimes, as the soup was being ladled out,
D on Bosco from a window on the main floor would nod at some
boy and offer him an apple. The boy would climb to the window
sill, grateful for the little treat. A genuine happiness reigned in that
poorest of homes! When D on Bosco, after saying grace, wished the
boys a hearty appetite, they would all break out laughing because
such a wish was hardly necessary.
They ate in colorful surroundings. In good weather the boys
scattered over the courtyard in groups of three or four, or alone;
some sat alone on a plank, others on a stone or tree stump, some
on a bench, and others on the bare ground. All busily ate the meal
which D on Bosco’s zealous charity had provided for them. In bad
weather they ate in the kitchen or in one of the other rooms, sitting
on the floor or on the stairs. Ice-cold spring water gushing forth
nearby was an inexpensive way to quench their thirst.
The meal over, each boy washed his own bowl and put it away
in its proper place. In winter, reluctant to dip their hands into icy
water, they played games to determine who would have to wash
the bowls for all.
Each boy was responsible for his own spoon. If he lost it, he had
to buy another with his own money. Consequently they took good
care of them, putting them in their pockets for safekeeping. This
custom gave rise to much fun. One day a boy named Paul Conti,
who attended school downtown, happened to drop his spoon in the
classroom. His companions had quite a laugh and teased him, but
he replied, “W hat! Do you expect me to come to school without
my spoon?” W ith serious aplomb he returned it to his pocket.
A t half-past one the boys went back to work. When they returned
to the Oratory in the evening, they were served another bowl of
soup. Occasionally, if some boys had to work overtime, Mamma
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M argaret’s hens would leap up to the table and peck a t the filled
bowls of the missing boys. The others would call M amma M ar
garet, momentarily busy elsewhere. Laughingly, they would re
mark that those hens enjoyed the immunity of Parliament.
In those years each boy bought his own bread. It was Don Bos-
coV custom in the evening to assemble the boys in the so-called
dining room and give each twenty-five centesimi for bread. Recall
ing that scene, Father Reviglio commented, “Fifty years have passed
since then, and I still can see the love shining in his eyes and his
gentle smile as he gave us the money and said, ‘Divine Providence
gave it to me, and I give it to you.’ The rem embrance of it still fills
me with joy. I ’ll never forget it.”
With that daily allowance each boy, on his way to work in the
morning, bought as much bread as he needed. Those who were not
too fussy bought whole wheat or the coarse army bread; the more
fastidious preferred soft white bread. Every boy knew how to stretch
his allowance so as to buy something else to go with the bread.
Luckily groceries were cheap in those days. There were some who
liked to buy a little oil and vinegar as dressing for the greens which
Don Bosco let them pick in the Oratory vegetable garden. O n Sun
days D on Bosco always increased the allowance by five centesimi
for some little extras. The more responsible boys, who were not
likely to squander it all at once, received their entire weekly allow
ance on Saturdays. This custom continued until 1852. Thus the
boys learned how to use their money wisely in preparation for the
time when they would be wholly on their own in the world. They
surely needed this knowledge and experience. For example, one of
these boys once sold his mattress for the ridiculous price of eight
soldi. Fortunately, Don Bosco heard of the transaction and quickly
called it off, after giving the seller a good lesson in economics, and
the buyer one in justice.
During supper, a bell would summon to evening classes the
neighborhood boys who frequented the Oratory. Lessons began
after the boarders’ recreation. Prayer opened and closed all class
and study periods. Don Bosco supervised the various groups while
teaching a class of his own. Sometimes, unable to have supper on
time, he would munch on some food while teaching the boys, es
pecially the boarders; he would correct a poor reader, teach sums,
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
or show those who were just learning to write how to hold a pen.
Classes were held every evening for one hour, except on Satur
days, when the boys were given the opportunity for confession. In
D on Bosco’s view there was no better way than weekly confession
to keep youngsters from evil and spur them to virtue.
After school, the non-boarders returned to their homes while the
others gathered around Don Bosco for night prayers. Then they
wished Don Bosco good night and went off to their beds or, rather,
sacks stuffed with dry leaves or straw, laid across two planks of
wood, supported by a few bricks. But they were so sleepy and tired,
and above all so full of joy, that their crude beds felt most com
fortable. In those days the Oratory was truly a family.
On Saturdays, the boys went to bed somewhat later. Usually, in
those days, D on Bosco would attend to some business in town and
come home rather late, unless the following day was a special feast
day. A t about nine, after supper, he would begin to hear confes
sions, which lasted till eleven or eleven thirty, the boys patiently
waiting their turn. This practice continued until 1856. Sunday
m orning was devoted entirely to hearing the day pupils* confessions.
In various ways he tried to make them persevere in doing good.
One way was to give them an occasional short, informal talk after
night prayers. He instructed them on the smooth running of the
household or told them some edifying story or instilled in them
sound principles of piety and morality. Ever alert to any bad ex
ample, he warned them to be on their guard whenever they were off
the premises, especially against bad companions. Valdocco, scantily
policed, was one of the most dangerous areas of the city. He also
gave them useful hints on how to behave at work, urging them to
learn the trade on which their future livelihood would depend. And
he would always add, “Prayer is necessary, but along with it, work.
He who does not work should neither eat.” On the other hand he
continually stressed the priority of their religious duties even over
their jobs. He exhorted them to be devout in church, diligent and
obedient at work, upright in their conduct at all times. If he noticed
that they had been exposed to some bad example, he would nicely
offset its effects. For this reason he kept himself informed of their
day’s events and tactfully corrected wrong notions they had heard.
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He gave them timely advice to keep them from scandal and alerted
them to the errors of the day. He suggested how they were to re
tort to those who talked nonsense about religion. To increase their
knowledge of liturgy, he instructed them on the great solemnities
of the Church. On the eve of such feasts he would comment briefly
on them, thus gradually instilling in them the spirit of the Church.
No feast of Our Lord or of the Blessed Virgin ever occurred with
out his preparing the boys to celebrate it fruitfully by receiving the
sacraments. Their frequent reception was the goal of all his efforts;
for this reason he allowed no games before Mass. Since he made
it easy for the boys to go to confession, there were several com
municants every day; on Sundays almost all received. Don Bosco
had laid down the principle: “Frequent Communion and daily Mass
are the two pillars of education.”
He also saw to it that the boys clearly understood indulgences
and how to gain them. When some feast day was approaching in
which indulgences could be gained, he alerted them a few days
before and told them whether or not they could be applied to the
souls in purgatory.
The Exercise for a Happy Death was another powerful factor in
his educational system. When boys began boarding at the Oratory,
they made the Exercise for a Happy Death with the day pupils;
later on he scheduled it on the last Sunday of the month for the
former, and on the first Sunday for the latter. To make it truly
effective, he exhorted them to put all their spiritual and temporal
things in order as though they were to appear before G od’s tribunal
on that day and to be mindful that they could be suddenly called
into eternity. The evening before the Exercise for a Happy Death
he urged them to reflect on how they had spent the previous month,
and to make their confession and Communion on the following
day as though they were really about to die. The worldly-minded
might think that mentioning death to young boys would fill their
minds with gloomy thoughts. N ot at all. O n the contrary, it filled
their hearts with peace and joy. Spiritual unrest comes from not
being in G od’s grace. Once sin is washed away, fear of death van
ishes. D on Bosco used to tell his boys, “When the just m an dies,
God, whom he has loved and served, together with the Blessed
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Virgin, hastens to assist him, consoles him in his agony, fills him
with courage, confidence and resignation, and leads him trium
phantly into heaven.”
His words achieved their desired effect, all the more so because
the boys were inspired by Don Bosco’s example. Sometimes, for
variety’s sake, he would have them m ake the Exercise for a Happy
D eath on a weekday in some church on the outskirts of the city
or even in the private chapels of some pious families and bene
factors. Of course, the latter case was possible only in the early
years of the O ratory when the boys were so few.
We may also add that now and then, when speaking to them
after night prayers he would repeat the advice he often gave in
his sermons, “My dear boys, you may suddenly leave this world
through accident or sudden illness and it may be impossible for you
to have a priest at your side. For these reasons, I exhort you to
make frequent and even daily acts of perfect contrition and of per
fect love of God also outside of confession. One such act, accom
panied by the intention of confession, would be sufficient at any
time and especially in your last moments, to wash away your sins
and lead you to salvation.” Citing figures, he would point out how
many people are unable to receive the Last Sacraments. He ex
plained the nature of true contrition and showed them how easy it
is to attain it. He used to add that from the time of A dam to the
coming of the Saviour, millions upon millions of sinners had been
saved through perfect contrition.
He was equally solicitous for the boys’ spiritual welfare when
they were off the premises. It was his custom to visit by turn his
boys’ employers every week in their own stores or workshops in
order to get firsthand information on the boys’ environment, their
conduct and progress. For a good report he would, for example,
reward the boys with some spending money and thus encourage
them to keep it up. He never failed to remind their employers to
keep a vigilant eye on their young workers. He pointed out to them
that if he took pains to see that their apprentices were obedient and
diligent, they, in turn, had to teach them their trade well and protect
them from physical and moral harm. Thus he succeeded in helping
both employers and employees. If any boys were mistreated, Don
Bosco firmly took up their defense and insisted on fair treatment
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253
without exploitation of their youth. If he spotted any physical or
spiritual danger to his boys in any workshop, Don Bosco quickly
found them another employer. But first he would investigate the
new employer’s m oral character, his technical ability and his at
tendance at church on Sundays and holy days. When Don Bosco
himself was unable to do this, he delegated it to trusted aides; once
he had young clerics at the Oratory, he entrusted this task also to
them.
He also knew how to arouse emulation among the boarders. To
encourage them and reward their good conduct, he later introduced
the custom of awarding prizes to those boys whom their compan
ions, in a secret ballot, considered the best in conduct. This laud
able custom continued for many years. The prizes were usually
awarded to both students and artisans,1 on the eve of the feast of
St. Francis de Sales. A week before, each boarder submitted to
Don Bosco a list of boys who, in his opinion, were most exemplary
in their conduct and piety. He tabulated the results and the boys
with the most votes were publicly announced at an assembly and
were given an award. There were usually between six and ten win
ners. It is noteworthy that the selection made by the boys was also
so eminently just and judicious that the superiors could not have
done better. A fter all, who can know us better than those we are
close to, with whom we deal, and who, so to speak, without our
being aware of it, know our every word and move?
Before we go further, we should mention Don Bosco’s various
activities during this period. While his young artisans were at their
jobs in town, he continued to tutor several promising youths who,
in turn, helped him with the Oratory activities and evening classes.
With a pedagogy all his own and inexhaustible patience, he en
abled them in a short time to attain good positions and manage
their families efficiently. A t other times, as Father Reviglio re
called, he taught theology to several seminarians, thus keeping his
promise to [the exiled] Archbishop Fransoni.
In fall and winter some boys came home at sunset, others two
or three hours later, depending on their work hours. Don Bosco
i This was the name given to the boys learning a trade, to distinguish them
from those taking academic subjects; these latter were known as “students”.
[Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
tried to keep the first comers busy. Joseph Buzzetti described the
following scene to us, reminiscent of certain Flemish paintings. The
boys grouped in the kitchen, a lamp hanging from the ceiling,
M amma M argaret sitting in a com er mending a jacket, a boy
astride a bench scribbling in an exercise book at a table, another
next to him studying his lesson, and a third repeating catechism
answers aloud. A part from them, almost in the dark, leaning against
the wall, a young apprentice coaxes squeaky strains from an old
violin. From the next room come the sounds of a piano being
pounded, while a few other lads practice singing, score in hand,
faces turned to Don Bosco in the background. He has just removed
a pot from the fire and beats time with a long spatula he uses to
stir the piping hot polenta. But he had also other chores to do.
Since be did not think it advisable to hire domestics, he and his
mother did all the household work. M amma M argaret managed
the kitchen, saw to the wash, and mended the linen and the boys’
clothes. Don Bosco handled the many other chores. In those early
years he lived the life of the boys, and unless he was out, he did
any kind of work. In the morning he saw to it that the boys washed
properly. He combed the hair of the smaller ones, gave all of them
haircuts, cleaned their suits, made some beds, and swept the rooms
and the little chapel. M am m a M argaret lit the fire, while he drew
the water from the well and sifted the com flour and the rice. Some
times he shelled beans and peeled potatoes. Often, too, he set the
table and washed dishes and kitchen utensils, as well as the copper
cooking pots which some kind neighbor occasionally loaned to
him. When necessary he made and repaired benches and chopped
wood.
To save on clothing expenses, he cut and stitched trousers,
underw ear, and jackets. W ith his m other’s help, he could m ake a
boy’s suit in a couple of hours. A t night, while the boys slept, he
picked out the clothes in need of mending and took care of them.
If any fell sick, Don Bosco immediately sent for the doctor and
provided whatever was needed. He nursed them himself, and, if
prevented by other duties, he entrusted the task to one of the boys.
Felix Reviglio was one of the first to perform this duty. When
ever he could, Don Bosco visited them very frequently, day and
night.
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A few years later, one of these boys, a certain Cigliutti from
Genoa, told John Villa,2 “D on Bosco was a real father. In his love
for us, he did not mind performing any menial task. He did it with
the same pleasure and readiness with which he taught or performed
his priestly duties, as though it were the most natural thing in the
world, indeed his duty.” On his part, Don Bosco always recalled
fondly those early days, which were among his most precious
memories. He liked to tell how he had often made the soup, and
how he had managed to satisfy all at half the ordinary cost. The
boys loved to see him in a cook’s role, an apron about him; it gave
them an even heartier appetite. Don Bosco’s soups and polenta
seemed to have an exquisite flavor all their own, and the boys al
ways clamored for seconds and more. His witty remarks to one or
the other of the boys made up for the main course. “There, my
boy,” he would say, “eat heartily, because I cooked it myself.” “Do
honor to the cook by eating a lot.” O r, “I’d like to give you a piece
of meat, if only we had some, but just leave it to me. As soon as I
come across a homeless steer, we’ll really have a banquet.” Such
pleasantries, of which he had many, gave such zest to the meals that
the boys did not miss not having a main course. On feast days,
however, Don Bosco made sure they had a full meal, and he was
very happy when he could add something unexpected to the usual
daily fare.
It would require many pages to describe adequately his solicitude
for his youngsters at the cost of grave sacrifice to himself.
Father Ignatius Vola highly admired him for this. Having seen
what Don Bosco was doing not only for his boarders but also for
his day pupils, he exclaimed, “Don Bosco really kills himself for his
boys!” Father Giacomelli, who heard this comment and reported
it to us, added, “I believe it, and I am convinced that this is no
exaggeration. M any boys came to know a father’s love only after
meeting Don Bosco!”
D on Bosco was always glad to mingle with the boarders as it
often gave him a chance to advise or encourage them with a
friendly word. Thus he not only molded their characters and im
proved their conduct, but he also brought a spirit of gladness into
their lives. Even though many were orphans, they experienced the
2 A pupil of Don Bosco. He started frequenting the Oratory in 1855. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
joy of a loving family, thanks to the goodness of their adopted
father.
Don Bosco treated all impartially, showing each the same
amount of benevolence and affection. They were all dear to him,
and to forestall any rivalry he would assure them of that. He proved
it by the interest he took in their individual spiritual and material
welfare, by listening to them patiently not only in confession but
whenever they came to talk to him. Thus the boys were convinced
of his impartial affection and never had reason for jealousy or envy.
He wanted them to act the same way toward their fellow beings
and almost daily repeated St. John’s words to them , “He who does
not love abides in death.” [1 John 3, 14] He exhorted them not
only to be charitable toward each other by being kind and amiable
and mutually forgiving, but also to be generous toward the poor. He
himself was forever setting the example. Consequently there reigned
a wonderful harmony among the boys, and some occasionally de
prived themselves of a soldo o r a piece of bread to give it to some
street beggar.
Regarding the boys* response to D on Bosco’s suggestions, Father
Reviglio had this to say.
The better to know his boys’ inclinations and to have a better chance
to instill a desire for spiritual perfection in them, Don Bosco made him
self available at all times. Thus, for example, he would barely finish
his frugal meal when the [day] boys would often burst into his small
dining room and swarm around him. How fondly I recall the warm wel
come our good father used to extend to us! We pressed around him and
showered a hundred kisses on the hand that had bestowed so many
blessings upon us. Despite the annoyance this must have caused him, he
good-naturedly endured these manifestations of our gratitude. I, who
perhaps needed his attention more than the rest, would very often crawl
under the table and rest my head on his knee. Don Bosco took advantage
of such moments to tell us an edifying story or whisper an individual
word that kindled in us a love of virtue and a horror of sin. It is no
exaggeration to say that after such contact, we left the room with an ever
greater determination to be good.
This was also the reason why Don Bosco, on Sundays, always
invited to dinner the two boys who had taken their turn to serve
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257
his Mass during the week. Before leaving, they thanked him and
always received some unforgettable spiritual advice.
Since we have talked about the dining room, we shall also add
that in 1848, as he sat at table with his first boarders, he manifested
a desire which he again expressed in the following years. James
Bellia, who lived near the Oratoiy, used to bring to Don Bosco
the Annals of the Society for the Propagation of the Faith and those
of the Pontifical Association of the Holy Childhood right after his
dinner. Sitting near his table, he would then read aloud those
publications in which Don Bosco was deeply interested. After
listening to the reports of missionaries, Don Bosco would often ex
claim, “Oh, if only I had lots of priests and young clerics! I would
send them to preach the Gospel in Patagonia and Tierra del Fuego!
Do you know why those places, my dear Bellia? Guess!”
“Perhaps because that’s where they are m ost needed,” Bellia
would venture.
“Right! Those people are the most forsaken!”
Thus already [in 1848] Don Bosco felt drawn by Divine Provi
dence to those faraway lands. “H e was the true image of what a
holy priest should be,” rem arked Father Ascanio Savio.3 “If all
priests were like him, the whole world would be converted.” He
burned with a desire to convert all the people of the world and save
their souls. Indeed, in him were fulfilled the inspired words, “Zeal
for your house consumes me.” [Ps. 6 8 , 10]
3 Don Bosco’s first seminarian. [Editor]
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CHAPTER 34
Life at the Oratory in 1848 (Continued)
O u R description of the intimate family life at the Oratory
is still incomplete. T he boys boarding there also had a m other in
M am m a M argaret, D on Bosco’s own m other. She possessed all the
virtues of a truly Christian mother to a high degree: a wonderful
disposition, great simplicity, patience and charity. She was truly
adm irable for having sacrificed her whole life to further her son’s
holy undertakings. The frugal meals she prepared for Don Bosco
reflected their spirit of self-denial, but often enough they were
dictated by poverty. She lived an unobtrusive and retired life, al
ways working and praying. Her chores multiplied with the number
of boys. They all called her “M am m a.”
She had no domestic help during those first years, but attended
to everything herself. She cooked, did the mending, and made
shirts, underwear, and socks. She also supervised the laundry-
women. It was her special pride to see her boys properly dressed
during the week, spruce and sparkling on Sundays. She also found
time to teach good manners and peaceful family living.
W henever the boys needed anything they turned to her and, if
possible, she always satisfied them. She could not have done more
had they been her very own children; indeed she might have done
less, because the strength on which she now drew for her new,
arduous mission was truly a gift of God.
She tried to guess Don Bosco’s will in every possible way. So
faithfully did she carry out his least wish in running the thrifty
household that one would think she could read his thoughts. T o his
amazement D on Bosco would find things done before he had ut
tered a word about them. Her presence in the Oratory seemed, and
truly was, indispensable to all. If she ever had to be away for a few
258
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259
days, she left such a feeling of emptiness behind that her return
was always an occasion of great joy.
Her unwavering calm, her ever loving and generous nature made
her loved by all. It was nice to see her in action as she helped to
run the Oratory. She supervised everything, and her voice was al
ways heard when there was need of a gentle scolding, admonition,
or prevention of some damage. H er reprimands were always tem
pered with praise. Even Don Bosco was often impressed by her
natural eloquence, her forceful speech, rich in allegories and par
ables. From his room, he often enjoyed listening to her vigorous
comments on things and people. The boys paid her respectful
attention, which, naturally, gave further impetus to her eloquent
flow. N o one would have presum ed to talk back to her, yet she
never took advantage of her position and never tried to use her
influence around the Oratory. Indeed she made it a point never to
force her son to uphold her authority at the expense of the boys’
absolute trust in him. Likewise she was always above petty jealousy,
interference with authority, and excessive sensitivity, things that
can normally be expected among people of different character, in
clination, education, and duties. As soon as the first boy aspiring
to the priesthood donned his cassock and was given some authority,
she immediately began to regard him as a superior and completely
refrained from giving him advice, reprimands and orders. From
then on she behaved like a humble subject, even though the young
cleric respectfully kept calling her “M amm a” as formerly.
W hen she was D on Bosco’s only helper, M am m a M argaret
watched over the order and discipline of the whole household.
Prompted by justice and charity, she showered special care on the
more flighty and stubborn boys. Sometimes she ran up against an
incorrigible fellow whom nobody could control. To him she would
say, “W hen are you going to start behaving? D on’t you see that
you’re just like an unm anageable horse with a hundred sores on its
tail? Everybody else is trying to make himself good for something,
but all you do is figure out ways of getting into trouble and being a
nuisance to all. Just for once, wouldn’t you like to know how nice
it is to be liked by your companions and superiors, to be at peace
with yourself and to realize that God is pleased with you?”
On another occasion, reproaching an apprentice who showed
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
little interest in learning his trade, she said, “D on Bosco sweats
blood from morning to night trying to provide you with food, and
yet you refuse to work? A ren’t you ashamed to eat w hat you
haven’t earned? Shame on you! How could you be that mean?
W on’t you ever show appreciation to those who love you? If you
don’t learn your trade, how will you earn your living when you
grow up? Y ou’ve got to eat somehow, don’t you? D o you want to
end up in prison? W hat do you want to be, a failure in this life and
a worse one in the next, a hell here and another beyond?”
To a hotheaded boy who lost no time in warming up to a fight,
she used to say, “Do you know what? You’re worse than an animal.
In fact, I can’t see any difference between you and a dum b animal.
Horses and sheep don’t fight as you do. Com pared to you, I would
say they are better. Beating up your companions! Can you imagine
that? Isn’t G od the Father of all? A ren’t your companions your
brothers? D on’t you know that those who seek revenge will one
day be punished by God?”
When she saw a youngster wolfing down his food or overeating,
she would remark, “Just think! Animals, who after all are only
animals, eat just what they need and no more. But you choose to
gorge yourself and get yourself sick. A m an who overeats is not a
man. Gluttony is the m other of a thousand vices. D o you want to
die young or end your days in a hospital?”
Once, a homeless boy found shelter at the Oratory, but during
the first few weeks absolutely refused to go to work. He would
always try to avoid M amma M argaret around the house, but one
day she called him over and said, “You don’t want to work, but
you don’t m ind eating what others have earned by the sweat of
their brows. W hen you grow up and leave this place, you’ll have
no way of m aking a living but by stealing and killing. There’s your
future!”
A t these words the boy tried to withdraw, but M amma Margaret
stopped him and continued, “D on’t be in such a rush to go. Be
patient and listen another minute. Do you see the Rondo there?”
So saying, she pointed to the circle where criminals were publicly
executed in those days. “Perhaps that’s where your future lies, the
gallows! My poor lad, listen to me and do something about it be
fore it’s too late!”
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The boy began to cry, and in a more gentle voice M amma M ar
garet went on, “But there’s a remedy for everything, you know. It’s
easy to be a good boy if you really want to be. Start this very day.
Obey and respect your superiors; go to work. Pray from the bottom
of your heart, pray devoutly.”
W hatever the circumstances, M amma M argaret somehow always
found the right words, either in public or in private, according to
the individual’s needs. But to measure the full impact of her utter
ances, one must have seen and heard her. Not boys alone, but young
men and adults and sometimes young clerics would weep as she
spoke. M ore remarkable about her was that, thanks to her habitual
calm, she could switch instantly from reproof to praise. For ex
ample, if an exemplary youngster happened to be passing by as she
was concluding some bit of good advice to one boy, she would say
to him, “Come over here. Keep up the good work. Don Bosco is
pleased with you, and so is our Lord. D on’t forget the reward which
is promised to the good when they get to heaven. Try to earn it!”
We do not, of course, mean to suggest that M am m a M argaret’s
eloquence always achieved its desired effects. Sometimes boys lis
tened respectfully to her when she scolded them, but made faces
behind her back once she finished, only to be strangely embarrassed.
Don Bosco’s shutters would open and he would appear at the
window. The little rascal, caught in the act, would shamefully bury
his face in his hands while M amm a M argaret, convinced that she
had set some boy on the right path, would go up to her son, saying,
“Poor boys! They need a little straight talk once in a while. I just
gave some to one fellow. He will change, you’ll see! They’re really
good at heart, but they’re so young and thoughtless! L et’s be patient
with them. Kindness always wins out!”
But she was not easily fooled. As Don Bosco himself declared,
she not only knew the conduct and character of each boy living in
the house, but she uncannily guessed his very intentions.
The young apprentices brought home their weekly wages on
Saturday evenings and handed them over to Don Bosco, as agreed.
Once a youngster tried to cheat. He scratched his face and then,
whimpering, told Don Bosco in the presence of all his companions
that he had been robbed and beaten as he tried to defend himself.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Don Bosco listened sympathetically, but Mamma M argaret came
to his side and whispered, “Do you really believe that?”
“I know he’s telling me fibs,” D on Bosco answered in a low
voice, “but if I expose him now, I ’ll lose his confidence.” Don Bosco
hoped that by sparing the boy a public humiliation he might be
able to straighten him out and get him to adm it his error and lies.
Unfortunately, his hope was not fulfilled, and the boy ended badly.
Also on other counts M amma M argaret greatly deserves our
praise. She kept a loving and vigilant eye on boys who had been
reprimanded or punished because of their conduct at work. Her
policy was not to leave them to brood and nurse the grudge they
felt for having been crossed. She tried to make them forget the
hum iliation they had brought on themselves. “Every wound needs
salve,” she used to say, “and we m ust try to m ake the boys under
stand that if severe measures have been taken, it is only for their
own good.”
D on Bosco’s methods of educating and correcting youngsters
were effective because they appealed to the conscience and not to
fear of reprimands or punishments. In the beginning, Don Bosco
was alone, but the conscience of the boys made up for the absence
of a prefect or assistant or any helper. It prompted them to avoid
wrong for the love of God and of their director, and to acknowl
edge their failings when a t fault. St. P aul’s words, “If any m an will
not work, neither let him eat” [2 Thess. 3, 10] were a law at the
Oratory, and the young apprentices liked to repeat them in un-
classical Latin, Qui non laborat, non mangiorat. W henever a young
ster’s m isconduct or laziness was brought to D on Bosco’s attention,
he would go to the culprit and ask, “Well, how are you doing? Are
you behaving? Is it really true what I hear about you, that you
won’t turn over a new leaf? W hat would you do if you were my
superior and I were in your place behaving as you now behave? Be
your own judge. W hat do you think you deserve?”
He would then go to his room and leave the boy to mull things
over. A t dinner the culprit, instead of going in with the others,
would go off to a corner of the playground and pensively stand
there, his head hanging in shame and mortification. M amma Mar
garet would soon be at his side. “W hat have you done?” she would
ask kindly. “Is this the way you show your appreciation? All we
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want is your own good, so why don’t you try to behave and do what
you are supposed to? If you act like this now while you are young
and you see such good example and get good advice, what will you
do when you’re a m an and on your own? You poor boy!” M ean
while she would offer him a healthy sandwich she had prepared
for him. Such motherly affection would bring tears to the eyes of
the young culprit who, feeling he did not deserve it, would some
times hesitate to take it until M amma M argaret pressed him to.
A t other times, after the rest of the boys had finished eating, she
would look for some boy who, knowing that he deserved to be
punished and fearing to be disgraced before his companions, had
closeted himself in some room. “W hat’s the trouble?” she would
ask. “W hat did you do this time? Nothing good, I guess! B ut I
haven’t come to scold you. Y ou’re going to be a good boy, aren’t
you? Well, then, your punishm ent is over.” So saying, she would
lead him into the kitchen where she would continue her lecture,
pointing out how he would only hurt himself, body and soul, with
his bad conduct. Then she would add, “You certainly have given
Don Bosco plenty of headaches! He wears himself out for you, and
what do you do for him? Go and apologize and promise him you
won’t behave like this any m ore.”
“Yes, I’ll do as you say,” the boy would answer.
“But that’s not enough,” M argaret would continue. “W hat about
God? You know who He is, don’t you?” H ere she would become
grave and majestic. “God! It is of Him first that you should ask
pardon! He sees not only all your actions, but even your most
hidden thoughts. Perhaps you were angry while Don Bosco was
scolding you and you didn’t feel like changing your ways. God saw
all that. Ask His pardon for everything, but do so sincerely, with
all your heart.”
As she talked, she would prepare some food for him, sit him at
table and set a bowl of soup in front of him. By now the boy knew
he was wrong; grateful for her soothing words, he would resolve to
mend his ways. “But don’t tell anyone I fed you,” she would warn
him. “I t would m ake m e look like a fool. I would seem to be en
couraging you to do wrong. They might even say that I am easily
won over and you are taking advantage of me. Besides, I wouldn’t
like people to think I am siding with you against Don Bosco. If I
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
did, it would be all the worse for you. I don’t want them to think
I ’m protecting those who don’t deserve it. Instead I w ant them to
know that you’ve realized your error and are truly sorry for what
you did.” Thus she won their hearts.
All who were fortunate enough to enjoy M am m a M argaret’s
company and to experience her maternal solicitude now fondly
recall those happy boyhood years. They still remember her peren
nial smile, and the many homely sayings which enriched her con
versation and engraved sound moral principles on their minds.
We shall now try to meet the requests of some of these former
pupils who would like to see recorded in these memoirs some of
the picturesque incidents which they themselves witnessed or took
part in.
One day M argaret was in her room busily mending clothes piled
on several chairs. She hardly raised her eyes from her work while
a boy stood shamefacedly in front of her. He had once been
obedient and devout but had of late become rather fickle and negli
gent. M amma M argaret spoke to him.
“You know, you have changed a lot! Why have you taken a turn
for the worse? W hy don’t you pray? How do you expect to be good
without G od’s help? A nd if you don’t change for the better, what
will become of you? Take care lest the Lord forsake you!” Then
she concluded her reprim and with one of her sayings, “It’s easy
enough to go downhill, but it takes strength to go up.”
W hen dealing with some youngster who had been very foolish,
“D on’t jum p into the w ater if you can’t swim,” she would tell him.
Once, another boy who had got into a rather serious scrape, came to
ask her for a favor. He held out his right hand, confident of getting
what he had asked for, while shielding his face bashfully with his
left. M am m a M argaret told him, “Yes, I ’ll give you what you want;
but first tell me, have you been to confession?”
“I didn’t have time yesterday m orning.”
“W hat about last Saturday?”
“There were too many boys ahead of me.”
“A nd Sunday?”
“I wasn’t ready.”
“T hat’s it! Never ready for what you don’t like to do!”
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On another occasion a boy brought her a jacket and asked her
to sew a button on for him. She handed him a needle and thread,
saying, “A re you entirely helpless? Here are needle and thread.
You’d better learn all you can while you’re young. Don’t you know
that ‘W hat we learn first, we know best?’ ”
One day a younger boy came to her in tears, complaining he had
been hurt by his companions. M amma M argaret cheered him with
a joke and a little bunch of grapes as he sat on a footstool by her
feet. His tears stopped and he broke into a smile. In such situations
she had a fine way of comforting troubled youngsters. “Is that all
you’ve got to cry for?” she would say. “T hat’s nothing! D on’t you
know that in this world we must put up with some trouble? Only
in heaven will things be the way they should be. Haven’t you ever
heard that the first hundred years are the hardest? A hundred years
from now, this won’t bother you a bit!”
If occasionally a boy would thoughtlessly turn into toys things
that could have been put to better use, she would stop him and re
m ark, “Why this waste? ‘Waste not, want not!’ ” She would often
repeat this saying when speaking of the preciousness of time, of the
importance of little things, or of increasing one’s efficiency.
Sometimes a boy would pilfer something from the kitchen and
secretly show it with an air of triumph to a companion watching
his performance. M argaret, who was aware of it, would surprise
him with, “T hat’s a nice thing to do, isn’t it? Conscience is like
tickling: some feel it, and some don’t.” This she would also repeat
whenever someone made excuses like, “W hat’s wrong with that?”
If some boy made no effort to correct some fault, or if others tried
to make excuses for him, pleading his youth and asserting that when
he was older he would be all right, M amma M argaret would answer,
“If he can’t do the easy thing now, he won’t do the harder thing
later,”
M amma M argaret also turned to certain puns to teach the boys
basic good manners. For example, if a boy entered a room and left
the door wide open, she would hiss, “Pst, pst!” as though calling a
dog. The culprit would take the hint and, blushing, would close
the door slowly while M argaret smiled approvingly. Such incidents
would give an artist material for a gallery of paintings whose candor
and serenity would be a delight to all.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Solicitous for the well-being of the young boarders, Mamma
M argaret took no less care of her beloved son, Don Bosco, espe
cially as regards his health. Here too, she avoided the costly and
the superfluous. Her solicitude was rooted in Christian wisdom; she
looked after his physical health to enable him to work for the
spiritual welfare of his fellow men. While on feast days she worked
extra hard to prepare a meal worthy of guests, on other days she
set a very frugal table and saw no reason for doing otherwise. She
knew the importance of Christian mortification, but she also real
ized that it has to be tempered by prudence. Thus, if Don Bosco,
tired and exhausted from preaching or from a trip, insisted on
abiding by the law on a fast day, she would have none of it. She
would rem ind him, “A ren’t you the one who preaches that one is
not bound to fast when it would impair his health?” Don Bosco
could hardly deny it; the point was well taken.
All we have said shows us the generosity and goodness of
Mamma M argaret. Nevertheless her mind more than her heart
guided her every action. Everything about her reflected order. In a
sense, she embodied the Oratory. In those early years Don Bosco
was almost always absent from the house, visiting prisons or hos
pitals, or preaching missions, triduums and novenas in many places.
Several times a week he also heard confessions in several religious
institutions in the city. Some people could not understand how
these prolonged absences did not hurt the proper running of the
O ratory. They were amazed to see how it all went on with perfect
regularity. The secret was M am m a M argaret’s refined common
sense; she was truly a treasure. She had an innate ability for clear
ing difficulties, forestalling disorders, and remedying ill-doings. She
was never at a loss under any circumstances. She dispatched any
business on hand, did the buying and selling, received visitors, and
even dealt with people in authority. Everything was simple and
uncomplicated in her eyes; nothing threw her off balance; she was
alert to all that went on around her.
When Don Bosco came home, she was the first to greet him. If
he looked worried, she would not tell him anything about the week’s
happenings, postponing her report to a later time. If he seemed to
be in a good mood, she would give him a detailed factual report of
everything that had occurred without comments and would then
withdraw to her household chores.
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She was a truly admirable woman because she always prayed.
Prayer is the source of wisdom to the humble and those who lack
hum an knowledge. Besides daily Mass, frequent Communion, visits
to the Blessed Sacrament, and recitation of the rosary with edifying
devotion and demeanor, she kept in continuous prayerful contact
with God from morning to night. How often she had to interrupt
an O ur Father or a Hail, Holy Queen to advise one boy or give an
order to another, or issue a warning to a third!
Thus if a boy entered her kitchen while she was engaged in some
task, she would say, “Do me a favor: take that log off the fire; the
flame is too high and will blacken the pot.” Then she would con
tinue her prayer, .. forgive us our trespasses ..
If some boy came up the stairs while she was saying the Hail,
Holy Queen, she would tell him, “Take the broom and sweep those
steps.” She then went on, “Turn then, most gracious advocate,
Your eyes of mercy toward u s . . . ”
Sometimes, leaning out of a window she would call out to one of
the boys in the playground. “Do you see that sheet which the wind
has blown off the line? Put it back again.” H er prayer then was
resumed, “O my good Angel, whom God has appointed to be my
guardian,..
Sometimes while she was praying a boy would come up. “M amm a,
can I tell you something?” Instantly she would interrupt her prayer,
listen, grant the request, and then resume her prayer.
If people were around, she would whisper her prayers softly, but
when she was alone, she would express her love for God aloud, for
hours at a time. Don Bosco could hear her from his room, and
sometimes, in order to divert her attention a little, he would call out,
“Are you arguing with somebody, M am m a?”
Calmly she would answer, “Oh, not at all! I’m just praying for
our boys and benefactors.” How often, if she had a moment’s res
pite, she would hurry to visit the Blessed Sacrament in the chapel.
Some people may look upon these habits of hers as somewhat out
of place. Perhaps they would be in others, but not in Mamma M ar
garet. There was in her such spontaneity, such candor, such devo
tion and conviction that it was obvious that her thoughts were
centered on the presence of God.
D on Bosco himself declared, “H er faith in the power of prayer
was limitless.”
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CHAPTER 35
Twin Souls
HE political unrest of the times did not keep Don Bosco
from his providential undertakings and from preaching the word of
God. His speeches, sermons, lectures, sermonettes, and catechetical
instructions, at the Oratory and elsewhere, numbered some three
thousand a year. Yet he craved new fields of action. Unlike many
who seem virtuous, and indeed are, but who do not resist the tug
of an easy and pleasant life, D on Bosco’s zeal was undaunted and
untiring to the point of heroism. After the boys had gone to bed,
Don Bosco would recite his breviary, and then spend a good part of
the night writing by the dim light of a lamp. He had a special devo
tion to St. Vincent de Paul who, like himself, had been a cowherd
in his youth, and later, as a student, a seminarian, and a priest, had
dedicated himself to the education of boys. This year [1848] Don
Bosco wrote a new book in which he sketched the life of this ardent
apostle of charity. Its title was: 11 Cristiano guidato alia virtu e alia
civilta secondo lo spirito di San Vincenzo de’ Paoli, Opera che pud
servire a consacrare il mese di luglio in onore del medesimo Santo.
[The Christian guided in the practice of virtue and social life ac
cording to the spirit of St. Vincent de Paul. A suggested way to
honor this saint in the month of July.] Don Bosco introduced this
work as follows.
To the Reader: The purpose of this little book is to propose St. Vin
cent de Paul as a model of Christian life to all the faithful.
It is entitled, The Christian guided in the practice of virtue and social
life according to the spirit of St. Vincent de Paul, because this saint
dealt with people of all classes, and in all these diverse situations there
was no virtue that he did not practice admirably. We have added the
words, and social life, because in his contacts with the higher and more
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refined classes of society he knew how to apply the principles of Christian
living contained in the Gospel.
The words, according to the spirit of St. Vincent de Paul, imply that
everything set forth here is truly taken from his biography and from the
book entitled: Lo spirito di San Vincenzo de’ Paoli [The spirit of St.
Vincent de Paul]. My only additions are some sayings from Holy
Scripture on which St. Vincent’s teachings are based. The introductory
biographical sketch will form the outline of topics to be elaborated at
greater length.
Saint Vincent was like a flaming torch chosen by God to spread the
light of truth among educated and ignorant alike. He was like a man of
low condition raised by God to sit with princes in order that the example
of his heroic virtues might bring a spiritual renewal to France and to
all Europe. God grant that St. Vincent’s charity and zeal be rekindled in
priests and that they be tireless in saving souls. May this same spirit be
sparked also among all people of all countries, so that, inspired by his
virtues and spurred by the example of holy priests, they may make giant
strides along the road which leads to heaven, our only true happiness.
We shall not elaborate on Don Bosco’s success with this book.
We shall limit ourselves to a few relevant remarks on the book itself.
First, Don Bosco already professed a firm belief in papal infallibility
at that time and instilled it in others, a full twenty-two years before
Vatican Council I declared this truth a dogma. In this he was in
complete agreement with St. Vincent de Paul who, in order to put
a stop to Jansenistic agitation and diabolical maneuvers, since the
matter was very urgent, persuaded the French bishops to appeal
directly to the pope rather than to a general council. As a result
Pope Innocent X , as teacher of the faithful, condemned Jansenism ’s
errors and subtle maneuvers.
Above all we should not forget that in 1848 Don Bosco upheld
the pope’s Christ-given prerogatives at a time when the revolution
aries violently attacked them.
In this book Don Bosco wrote:
Approve all that the pope approves; condemn all that the pope con
demns. As a good Christian strive to love and respect the ordinances of
the hierarchy. Do not join the ranks of those who, utterly ignorant of
church matters, presume to criticize ecclesiastical authorities, their words
and deeds. No one should presume to pass judgment on matters beyond
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
his understanding. Our Lord warns us not to find fault with His sacred
ministers. He regards as done to Himself what we say or do against them.
“Touch not my ministers.” [1 Par. 16, 221 “He who rejects you, rejects
Me.” [Luke 10, 16]
Secondly, Don Bosco not only sketched the life of St. Vincent de
Paul, but carefully studied the saint’s practice of the cardinal and
theological virtues, and from that he drew guidelines for his own
spiritual life. A part from the adaptations demanded by the needs
of his time, Don Bosco so faithfully copied St. Vincent de Paul that
a reader personally acquainted with Don Bosco would feel a strong
inclination to substitute his name for that of St. Vincent. Identical
were their views on spiritual matters; equal their zeal for the glory
of God, their absolute trust in Divine Providence, their love for
religious orders and congregations, their charity toward the poor
and the imprisoned, their eagerness to nurse those afflicted with con
tagious diseases, their efforts to convert heretics.
To corroborate what we have said we should mention here that
Don Bosco, although short-tem pered by nature like St. Vincent,
nevertheless succeeded in imitating his gentleness and self-restraint
in order to win m ore easily the hearts of men. From St. Vincent, as
though by reflection, he copied the amiability of St. Francis de
Sales. We might say that Don Bosco’s spirit could properly be
defined as that of St. Francis de Sales as exemplified in St, Vincent
de Paul. In fact, D on Bosco took note of St, V incent’s advice for
acquiring this virtue.
“Endear yourself to the assembly.” (Sir. 4, 7) Saint Vincent de Paul
based his amiability on two principles: the word and example of Our
Saviour, and the knowledge of human fraility. In regard to the first
principle he used to say that gentleness and humility are twin virtues
which easily merge into each other. He quoted Our Lord’s saying, “Learn
from Me, for I am meek and humble of heart,” [Matt. 11, 29] and
demonstrated it by his example. Our Lord chose as disciples men who
were uncouth and subject to shortcomings in order to teach superiors
how to treat their subjects.. . . Regarding the second principle, St. Vin
cent used to say that faults are as natural to a man as thorns to brambles;
that even the just man falls seven times, that is, often; that the spirit,
like the body, has its troubles; that since a man must often be patient
with himself, it should not seem strange that he also try the patience of
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others. St. Vincent also reminds his listeners that true justice knows only
compassion, not anger; that cutting words are more often the result of
impulsiveness than of true feelings; that the wisest of us are subject to
passions, and that these passions sometimes cause words that we regret
as soon as we have uttered them. Finally he used to add that, wherever
we may be, suffering will always be our lot; but that since we can
acquire merit, the wise thing to do is to store up plenty of amiability be
cause without it our sufferings will be worthless and may even endanger
our eternal salvation.
“Amiability,” the saint added, “manifests itself in three ways. First,
by keeping our feelings under control and repressing those angry stirrings
which disturb our soul, well up within us, and disfigure our faces. An
amiable man cannot help feeling the promptings of anger because the
impulses of nature are felt before those of grace. But he will not allow
his feelings to get the upper hand and if, despite himself, they show up in
his face, he will quickly regain control and calm himself again. If he is
obliged to reprove or punish, he will act out of duty, never out of passion.
He will thus imitate the Son of God who reproved St. Peter and called
him “Satan,” who reproached the Jews for their hypocrisy, and who
overturned the tables of the money changers in the Temple, but who
said and did all these things with perfect calm. Under similar circum
stances a man without amiability would have acted out of anger.
“Secondly, amiability manifests itself by a great affability, a serenity
which reassures all comers. Some people have such pleasant and amiable
manners that they attract everybody; from the very onset they seem to
offer you their hearts and ask for yours in return. Others, on the contrary,
show a forbidding countenance, and their humorless, grim expression
startles and disconcerts. A priest or a missionary who does not have
manners to captivate his hearers’ hearts will never succeed; he will be
like arid soil, yielding only wild thistles.
“Lastly, amiability shows itself by banishing all brooding that may
linger in one’s mind for wrongs or bad treatment received. One must
form the habit of forgetting the offense, forgiving the offender, and
convincing oneself of having acted hastily, carried away by feelings.
Above all, one must get used to keeping his lips sealed lest he argue with
those whose only aim is to further embitter him. We should also be
amiable with those who show us little respect or even insult and strike
us. We should accept their outrageous treatment and offer it up to God
for His sake, restraining our own anger and choosing to be amiable even
under these circumstances. A kindly word may convert the obstinate,
whereas a harsh one may further embitter him.”
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Amiability, which is always a pleasing feature in anybody, had such
an indefinable candor, humor and wisdom in St. Vincent de Paul that it
was difficult to resist.
A fter reading these reflections and examining Don Bosco’s own
life, may we not conclude that Don Bosco himself emerges as a liv
ing portrait of St. Vincent de Paul? As we proceed further in our
narration the similarity between the lives of these two men of God
will become all the more striking, the more we examine their
achievements.
Like St. Vincent, D on Bosco went to Rom e to pay homage to
the pope, to pray at the tomb of the Prince of the Apostles, to visit
the famous shrines of the capital of the Catholic world. Like St.
Vincent, he preached not only in cities, but in countless villages;
was solicitous for the formation of a zealous clergy; made up for the
lack of seminaries; fostered the growth of priestly and religious
vocations; listened to innumerable people from all walks of life who
came to him for advice; wrote so many letters that this task alone
would have kept a m an busy an entire lifetime. Finally, like St.
Vincent, Don Bosco dealt with kings and great men of his day,
arousing their admiration for his bearing in their presence and for
his frankness in speaking the truth.
St. Vincent de Paul restored the pristine fervor to m any religious
houses; Don Bosco, on the other hand, with a courage inspired by
faith, endeavored to save hundreds of monasteries from suppression,
and actually managed to save some of them. St. Vincent founded
the Congregation of the Mission of St. Vincent de Paul and the
Daughters of Charity; Don Bosco founded the Society of St. Francis
de Sales and the Institute of the Daughters of M ary Help of Chris
tians. St. Vincent spent huge sums to help the poor and relieve
entire provinces from dire distress; poor Don Bosco raised millions
with which to care for the countless orphans who found shelter in
his hospices and oratories. St. Vincent founded confraternities and
sodalities of noble ladies to help him in his works of charity; Don
Bosco founded the Salesian Cooperators, men and women, for the
same purpose. St. V incent’s wise counsel influenced the appoint
m ent of saintly bishops in France; likewise, through Don Bosco’s
good offices, bishops were restored to more than fifty Italian dio
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ceses which had long been without them. On his deathbed
Louis X III called on St. Vincent to assist him in his last moments;
Grand Duke Leopold II of Tuscany had Don Bosco at his side in
his agony. St. Vincent de Paul was the apostle of papal infallibility
in France; Don Bosco expressly journeyed to Rome to overcome
the prejudices of several prelates who contended that such a dog
matic definition was ill-advised and inopportune. In his desire to
spread the Gospel, St. Vincent sent his sons to the Barbary States,
to Scotland, Ireland, England, M adagascar and India; Don Bosco
sent his Salesians to England, to the wilds of Patagonia, and to
other parts of the American continent. Both, finally, suffered from
the same physical ailments, malaria and a swelling of the limbs, for
over forty years.
The similarity between them was so evident that in its Catholic
conventions France recognized and hailed Don Bosco as the Vin
cent de Paul of the 19th century, and the conferences of St. Vincent
de Paul called on him and assisted him in founding hospices in Nice,
Buenos Aires, Montevideo and in other cities.
Don Bosco ended his book by concisely but accurately present
ing in devotional tones the marvelous and countless works of holi
ness wrought by St. Vincent. He concluded with this dedication.
To the glorious Saint Vincent de Paul
In behalf of all his devotees.
The Author
Another aim of Don Bosco in writing this book was to render
homage and service to the Cottolengo Hospital, just as he had
previously tried to be of help to the Rifugio Institute with his book
let Esercizio di divozione alia Misericordia di Dio [Devotion to the
Mercy of God].1 In fact, he twice referred to the work of the Vener
able Cottolengo 2 when describing St. Vincent’s charity toward his
fellowmen. H e also stated that the hospital, which under the saint’s
inspiration was doing splendid work to benefit thousands of poor
and sick people of every description sheltered there, had been born
under the influence of St. Vincent’s spirit. Then, in the practical
1See Vol. II, pp. 427f. [Editor]
2 Saint Joseph Benedict Cottolengo since 1939. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
application appended to each consideration, Don Bosco exhorts the
faithful to detach their hearts from material things and to make
proper use of them by helping the needy, by obeying Our Lord in
giving to the poor that which is over and above their own needs,
and by curtailing some household expenses to give more to charity.
When the book was completed, Don Bosco was confronted with
the problem of its printing; he had no money. He therefore called
on Canon [Louis] Anglesio, successor of the Venerable Cottolengo.
He showed him the manuscript, saying, “You can help me publish
this book by taking a sizeable number of copies.”
“Gladly; I’ll take three hundred.”
“Not enough! You should take at least three thousand.”
“Impossible! I could never pay for that!”
“Y ou won’t have to. I’ll take care of that!”
“In that case, I gladly agree!”
Thereupon, Don Bosco went straight to Countess Del Piazzo and
suggested that she pay for three thousand copies for the Cottolengo
Hospital. The good lady promptly obliged.
The book was printed in Turin by the Paravia Press and was
distributed among the religious congregations working in the Cot
tolengo Hospital. It is still a popular spiritual reading book. The
first edition was anonymous. D on Bosco’s nam e did not appear
until the second and third editions in 1876 and 1887 respectively.
In the Vincentians’ novitiate in Chieri, the book was read in July
in honor of their founder.3
3 The liturgical feast day of St. Vincent de Paul falls on July 19. [Editor]
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CHAPTER 36
Anticlerical Ferment
J U N E began with an ugly affront to the Church. Bishop
[Dominic] Galvano of Nice had denied church burial to an emigrant
who had died unrepentant. In reprisal, a wild mob of about six hun
dred people ripped the bishop’s coat of arms off the facade of his
residence and dragged it through the mud. A deputy, Angelo Brof-
ferio,1seized upon this incident as an excuse to attack the episcopate
in a vitriolic speech to the Chamber of Deputies.
Meanwhile the war of independence was not going so well. On
June 11, Radetsky with an army of thirty thousand men attacked
Vicenza, defended by only ten thousand troops. The city, raked by
the fire of one hundred and ten cannon, was forced to capitulate
after two days of desperate resistance. A n insurrection breaking out
in Bohemia seemed to be well-timed and if successful it would have
made the whole Austrian Empire collapse, but things turned out
otherwise. Prague, where rebellion flared on June 12, was brought
to its knees after four days of fierce fighting. In Italy, the Austrian
army occupied Treviso on June 13, and Palmanuova on June 25,
despite furious resistance. Papal troops played an important part in
all these battles, but they too were forced to abandon Padua, cross
the Po, and return to Rome. Thus, the whole of Veneto fell again
under foreign rule.
The Piedmontese government, however, was not wholly occupied
with these events. On June 16, Minister Pareto wrote to Pius IX
stating that the needs of the time called for abrogating the privilege
of ecclesiastical forum in all still permissible cases, and of all priv
ileges formerly granted to the clergy. On June 17, M inister Sclopis
wrote to the bishops of the realm alleging that some priests were
1 See pp. J93f. [Editor]
275
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
fomenting discontent and mistrust among the people by their ob
vious hostility to the current order of things. He threatened legal
action against them. B ut the real cause of the government’s an
noyance lay elsewhere. Austrian victories had dampened the fren
zied enthusiasm of the first days with a feeling of despondency.
Families had been bereaved; even greater hardships were feared;
everywhere there lingered jealousy, thwarted ambitions, and dis
turbances by the secret societies and revolutionary parties. Maz-
zini’s visit to M ilan inflamed his followers to riots. B ut the conspira
tors were not strong enough to seize power and they impatiently
awaited help from revolutionary France. After a series of riots, the
socialists in Paris took up arms on June 23, in a bold bid for power,
but the National Guard and the regular troops sided with the gov
ernment. For four days the entire city became a cruel, bloody
battleground. Archbishop Affre fell mortally wounded at the bar
ricades, a victim of his own pastoral solicitude. The socialists were
defeated, and the plans of the Italian revolutionaries all fell through.
As though these troubles were not enough, another nuisance, the
Gazzetta del Popolo, made its appearance in Turin, thanks to Bot-
tero,2 Borello, and Govean. M odest in size, it played a great role
in inciting hatred against the Church; perhaps more than any other
publication, it caused harm to religion and its ministers. Aside from
the fact that it adroitly pampered mob passions, it was also popular
in its simple and direct style and its wide coverage of business and
finance. It thus enjoyed great circulation among white collar work
ers and among a large segment of the common people not only in
Turin, but also in other towns, even the smallest villages of Pied
mont. W hen its first issues appeared, an incident in a cafe illustrated
the sound common sense of one uneducated man. Don Bosco liked
to recall it as a conversation piece to amuse his friends. One day,
while he was in the Cafe Fiorio talking with a young waiter whom
he hoped to take into the Oratory, a highlander came in. He wore
a fur cap; his trousers, which reached only to his knees, had two
huge sack-like pockets. He was a rather colorful figure. The man sat
down and ordered a bowl of coffee and milk. W hen it was brought to
2 Giovanni Battista Bottero (1822-1897) was a liberal writer of Nice. In 1848
he founded the periodical L ’Opinione. [Editor]
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him, he picked up the sugar with his tobacco-stained fingers. Some
young students and dandies who were present watched the perform
ance with great amusement. After exchanging amused glances and
chuckles, they went up to him and one asked, “Have you seen to
day’s Gazzetta del Popolo yet?”
“No!” he said. “I can’t even read. But if there is interesting news,
give me a copy and I’ll take it home to my son who’s a real scholar.
Not only can he make good salami, but he can also read and
write.”
“Is this brilliant son of yours a lawyer maybe?” another of the
young blades asked, laughing. Guffaws and shouts greeted the ques
tion. A t that the highlander placed his clenched fists on his hips.
“W hat’s the big laugh for?” he asked. “W hen my pastor preaches,
he often comes out with 'orum, orum, orum
The young blades now roared more boisterously. “A nd what does
your pastor mean with that?” a dandy asked.
“Well, I don’t know any Latin myself, so I asked him. The m ean
ing is that it takes little to m ake a fool laugh.”
The young men took the hint; the stranger was not the dolt they
had taken him to be. They changed the topic and began singing
the praises of the Gazzetta, quoting the latest stories, especially
those concerning priests. Meanwhile they eyed Don Bosco at whom
their sallies were directed. The highlander showed surprise at what
they were telling him.
“Is that so?” he exclaimed. “A re you trying to fool me by any
chance?”
“Not at all! You m ean to say that you don’t know these things?”
“Exactly, and they don’t interest me a bit.”
“The Gazzetta says that priests are finished lording it over us.”
“Oh, I see. Now, it’s our turn to do the lording.”
“Right! A nd, furtherm ore, this paper has some choice tidbits
about priests. I t’s hard to believe that priests can be like that!”
“D o you believe all that stuff?”
“O f course. The Gazzetta says so, and so does everybody else.
D on’t you?”
“M e?” The good m an pondered a while before replying, and
then, solidly, let them have it in good Piedmontese. “Look, fel
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
lows,” he said, “you ought to know that a donkey brays louder
than a mule and that fools always side with those who shout the
loudest.”
As Don Bosco heard this he could not help chuckling. He left,
followed by his new pupil, while the peasant continued his lesson
to the brash young blades.
Unfortunately the diabolically destructive work of the Gazzetta
del Popolo, of UOpinione, another anticlerical publication, as well
as the blasphemous lies of an apostate scoundrel named Bianchi-
Giovini and of many many others began to bear sinister fruit. G rad
ually people began to believe that being a Catholic or a heretic
made no difference, and that one religion was as good as another
in the eyes of God; as though black and white, sweet and bitter,
light and darkness, truth and error, praise and abuse were one and
the same thing. By confusing liberty with license, the enemies of
the Church aroused the people’s passions and declared lawful what
was unlawful. They spread rumors about the Church, made up and
publicized scurrilous stories about bishops, priests, and religious,
and spared no effort to discredit them and stir up hostility against
them. For these and other reasons too numerous to mention very
many people were deceived and led astray, so that a priest was no
longer safe even in the streets of Turin, a city renowned for its
orderliness. It was during this time that Don Bosco ran into danger
several times, but escaped unharmed with the help of the Blessed
Virgin. He was also able to do some good for those who had af
fronted him. Incidents like the one we shall relate now occurred
very frequently for several years.
One day, near Porta Nuova, Don Bosco saw a group of twenty
young fellows at the far end of a road which led into open fields.
They certainly did not look like church-going types. When they saw
Don Bosco coming toward them, they began to m utter derisive
comments and several actually yelled, “L et’s get him!”
Don Bosco would rather have turned back, but it was too late,
nor would it have been advisable to show fear. He continued to
walk slowly toward them. As he drew quite close the group parted
in two and he had to pass between, while the young ruffians eyed
him with scorn. He had hardly passed when one shouted, “Why did
we let him go?”
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“Doesn’t he have the right to go his own way?” a voice replied
ironically. “W ho knows who he is? He might even send us all to
jail!”
“A priest have us thrown into jail?” the first went on. “W hat’s
a priest anyway? He’s just a crow, a scraggy miserable crow.” A nd
mimicking the crow, he crowed, “qua, qua, qua.”
“But why bother someone who hasn’t bothered you,” continued
the second speaker.
“T hat’s right;” exclaimed a third, “we should make it up to this
priest for our lack of respect. Let’s all go with him to a tavern and
treat him to a bottle of Barolo.” 3
“Why you?” yelled a fourth, “/ want to have that honor. Besides,
I ’ll treat you also to a snack.”
“Snack nothing!” interjected another. “Shut up, all of you! Let
me handle this. This calls for something more than a snack.”
Then they all began to shout, “It’s my treat! It’s my treat!” as
though they were really competing for the honor of entertaining a
priest at supper. For a while it looked as though they would come
to blows. Don Bosco continued walking on slowly, taking in all their
mockery. Abruptly he stopped and retraced his steps.
The young toughs silently encircled him. “Listen,” Don Bosco
said, “you seem to have quite an argum ent about who shall pay.
Let me solve the problem. Come with me and I’ll buy drinks for
all of you!”
Cheers and repeated vivas greeted the suggestion. Don Bosco
replied, “Cheers to you! But first let me ask a favor of you.”
“Certainly! L et’s hear it!”
“Some Sunday, I ’d like you to take a walk down to the end of
Corso Valdocco. There you’ll find the O ratory.”
“Is that where I’ve been told boys gather on Sundays to play and
have a good time?”
“T hat’s right.”
“A t D on Bosco’s place?”
“E x a c tly .”
“W ho’s Don Bosco?” most of them began to ask.
“W ho knows?” some answered. Others added, “I’ve never been
there.”
3 A choice Piedmontese wine. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
“Will you go, then?” Don Bosco asked.
“Sure, sure, but treat us now!” So saying, they all made for the
tavern which stood some distance from the residential quarter in
the middle of nowhere. A t that hour there were no customers. Don
Bosco ordered enough wine for all; they drank toasts and Don
Bosco himself sipped some wine. After some expected boisterous
merry-making, Don Bosco wanted to take his leave.
“N o!” they all shouted, “we’re coming with you. We want to
see you safely home to your door!” So they set out with him. When
they got to Valdocco, one of them pointed out a small house in that
area and said, “T hat’s the house of a very good priest. He likes boys
like us and always helps them. H e’s really swell.”
“Yes,” put in another, “that’s Don Bosco’s house.”
“Oh!” said a third, “I ’ve been here, and I went to confession. I
even went to catechism once and afterward had a grand time. But
I didn’t see D on Bosco because he was out preaching that day.”
When the young toughs saw that Don Bosco was walking toward
the very house they were talking about, they asked, “D o you live
with Don Bosco?”
“This is my house! Now, can you guess who I am?” smiled D on
Bosco.
“Y ou aren’t D on Bosco, are you?”
“You are Don Bosco!” cried all the others.
“T h at’s right! I ’m Don Bosco and I want to be your friend!”
There were profuse apologies from the young toughs, but Don
Bosco made them understand that he had not been offended, add
ing, “Since I see that you’re really nice fellows, I ’d like you to prom
ise me something.” In unison they shouted that they would be only
too glad to do whatever he wished. “Well then, I would like all of
you to come here next Sunday for confession. I assure you, you
won’t regret it.”
“H ’m, confession,” said one doubtfully. “I haven’t been to con
fession for six years,” said another. There were other comments,
such as “I haven’t been inside a church since my First Com m union”
and “I wouldn’t know what to say,” and “I’ve never been to con
fession at all.”
“Never m ind;” said D on Bosco, “just come, all of you.”
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“All right, we’ll come!” A fter wishing D on Bosco good night,
they went home.
Don Bosco had invited them to return, but had little hope that
they would do so. However, on the following Sunday, sixteen of
them showed up, made their confessions, radically mended their
ways, and remained close friends of his for a long time. Only four
failed to keep their word.
Another time Don Bosco was crossing a square, adjacent to one
of the busier streets in Turin when he ran into a mob of thirty or
forty young toughs swearing loudly and shouting obscenities. When
they noticed him, several of them passed the word, “Look at the
priest!” After exchanging a few words among themselves, they
walked toward him intending to surround him. “They’re out to have
fun at my expense,” thought Don Bosco to himself, “and I’ll have
to outsm art them.” As soon as they were close enough he greeted
them and asked how they felt and where they were going, as if they
were friends of long standing. They replied nonsensically and mock
ingly, with no effort to hide their contempt. Ignoring their rudeness,
Don Bosco went on to tell them where he was coming from and
where he was going. Unexpectedly, one of them shouted to his
face, “Priests are rascals!” while the others guffawed approvingly.
“Take it easy,” said Don Bosco resuming his interrupted talk.
“Most likely none of you know even the meaning of the word
‘rascal’. If you did, you wouldn’t use it.” Then pointing to one of
them he asked, “Well, do you know w hat it means? Do you know
the origin of this word?”
They looked questioningly at one another while Don Bosco went
on, “You see, in order to understand its real meaning you must
know other languages as well, because that word is of foreign
origin.”
A t this point the toughs began to nudge each other, and clench
their fists, m uttering to each other, “You tell him, you tell h i m . . .
Realizing that there was no easy way out and that no police
were in sight, Don Bosco tried a trick. “Listen, fellows,” he said,
“let’s do something. I like to be with young men. H ere’s a tavern.
Let’s go in. Be my guests, but on two conditions. First, I’m a priest
and it’s not proper for me to order drinks, so you’ll do the ordering.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Naturally, order the best wine there i s . . . from Asti. Secondly, I
want to pay.”
The toughs stared at each other in disbelief. “This priest isn’t
at all like those I’ve known!” they said to each other, laughing.
Then they shouted gaily, “All right, let’s go!”
They went into a tavern, had their drinks, and talked even more
than they drank. None of the boys knew Don Bosco. One of them
however began to suspect his identity and said to those nearest him,
“I have a hunch he is D on Bosco.”
“You think so?”
“No, it can’t be,” others added.
The boy then turned to Don Bosco and asked him bluntly, “Are
you Don Bosco?”
“Yes, I am ,” he replied. “Now that I have treated you to a drink,
I ’d like to ask you a favor.”
“Ask, and we’ll do it,” they replied.
“I w ant you to come to the O ratory for confession this Saturday
evening.”
The boys stared at each other and broke into laughter. “We, go
to confession? If you only knew how tough we are, and all we’ve
done. ..
“Are we friends or not?”
“Sure, we’re friends.”
“Well th e n .. . . ”
“All right,” they shouted. “We’ll be there.”
“How about one of you vouching for it,” Don Bosco added, eye
ing one of the youths who was obviously the leader.
“I will,” the leader said. “They’ll all be there, even if I have to
drag them by the scruff of the neck.”
“For heaven’s sake, nothing so drastic!” replied D on Bosco. “I’ll
see you all on Saturday then.”
The whole gang did come over on Saturday and Sunday and
made much better confessions than Don Bosco had hoped for.
Many of them continued to visit the Oratory, and eight of them
eventually entered as boarders. True, they could not long endure a
way of life which curtailed the freedom to which they were accus
tomed, but some stayed on for nearly a year. Nevertheless, they all
turned out well, made their living in honest work, and some of them
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are now well-to-do business men. W hat is more im portant is that
they persevered as good Christians and became exemplary parents.
Another Saturday evening, Don Bosco was returning to the Ora
tory accompanied by quite a few young toughs who were going
to make their confession to him. As they were kneeling in the
sacristy, one suddenly began to giggle; others joined in and soon
they all ran out laughing, except the one who was actually making
his confession. Don Bosco did not expect ever to see them again
and was willing to admit the failure. Instead, the following Sunday
they were all back. It was hard work to help them make their ex
amination of conscience, teach them to feel sorry for their sins, and
persuade them to say their penance. Yet the hard work was well
worth it.
In many such instances Don Bosco also performed a great civic
service by helping to break up several gangs which would inevitably
have ventured into crime.
Don Bosco, however, would not always have come through sim
ilar encounters unscathed if he had not had some unexpected help.
One day he found himself surrounded by a gang of young rascals
on whom friendly talk was wholly lost. They yelled insults at him
and tried to knock off his hat; this time he really feared the worst.
Without losing his composure, he tried to free himself from their
clutches, but in vain. A t that moment a young man of the neigh
borhood, who had only recently met Don Bosco, chanced to be
passing by. Putting his hand into his pocket as if to draw a knife,
he shouted, “D on’t you know that this priest is D on Bosco? Stop
bothering him o r I ’ll cut you wide open!” His threat sounded so
convincing that the toughs did not try to dare him. They were
amazed that Don Bosco should have one of their own breed as a
bodyguard.
These and worse attacks on priests were a direct result of the
anticlerical press, but the civil authorities never bothered to do any
thing about it.
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C HAPTER 37
Sectarian Attacks
V>(NEM IES other than an anticlerical press were getting
ready for a bitter, dangerous struggle against the Church. On June
19, 1848, an edict by Prince Eugenio di Carignano abolished all
discriminatory laws against Waldensians and Jews. The edict stated
that ‘‘difference of religion can bar no one from the enjoyment of
full civil and political rights, or from administrative or military
posts.” Furthermore, the Waldensians and Jews were granted full
freedom to worship and to proselytize. This was an abuse of the
principle of religious freedom. As a result of the decrees of Febru
ary 17 and M arch 9, [1848] the Jews had already emerged from
their ghetto and had shortly become the foremost landowners in
Piedmont. Waldensian pastors too had left the valleys around Pine-
rolo, to which the Savoy sovereigns had prudently restricted them,
and were spreading over the whole of Piedmont; later they would
overrun the whole peninsula. In Turin they were only a handful,
but knowing that the revolutionaries were on their side, they soon
showed their true colors. They dreamed of turning Italy into a
Protestant nation, thus depriving the pope of his subjects and forc
ing him to abandon Rome. Both on their own and in cooperation
with the Protestants of Switzerland, Germany, and England, who
had been sent to Italy to proselytize, they did all they could to
spread their false teachings. The better to succeed in their intent
they distributed books, founded schools, held lectures, and built
chapels and churches. As though they lived in a pagan land, they
did not spare themselves in trying to turn Catholics into as many
Waldensians, Lutherans, and Calvinists.
Don Bosco and the boys of the St. Aloysius Oratory were among
the first to feel the evil effects of these new developments. Shortly
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Sectarian Attacks
285
after coming to Turin, the Waldensians set up shop near Viale dei
Platani not far from this oratory. They rented a building and began
to give bible lectures. Under the pretext of explaining the Scriptures
they railed against the pope, bishops, priests, celibacy, confession,
Holy Mass, purgatory, devotion to the Saints, and above all the
Blessed Virgin. They spoke of Her as of an ordinary woman, sacri
legiously denying H er two most resplendent privileges: Her vir
ginity and H er divine maternity.
These Waldensian ministers had expected to arouse warm en
thusiasm among the people with their blasphemous novelties and
to attract serious-minded persons to their lectures, but they were
soon disillusioned. Very few people of Turin were inclined to attend
Protestant lectures, and give up their own Faith. The few who did,
no more than a score, were mostly good-for-nothings whose Cath
olicity amounted to having been baptized as Catholics. Among
them was a man named Pugno, an unemployed cobbler. Tired of
his trade, he became one of their most rabid preachers. He even
called on Don Bosco several times in order to debate with him. Don
Bosco would have been overly amused by the sheer nonsense ut
tered by this cobbler suddenly turned theologian and apostle, had
he not felt a deep compassion for his soul.
Once the Waldensian ministers realized that they would not make
many converts among the adults, they decided upon another ap
proach, which unfortunately was successful and indeed still succeeds
in seducing many souls and luring them to perdition. They offered
money as bait and cast their nets among unwary, inexperienced
youths. They picked their most aggressive adepts and sent them,
like wolves, in search of lambs. Since the St. Aloysius Oratory
then num bered about five hundred boys of various ages, it became
their prime target; it was like an unfenced sheepfold. To entice
youngsters, one Sunday, several proselytizers stationed themselves
on the street leading to the oratory and near its playground. “W hat
are you going there for?” they asked the boys.“Come with us, and
you will have more fun. You will hear something you’ll like. T o top
it off we will give each of you sixteen soldi and a nice book to
read.”
The thoughtlessness of youth and the lure of money did entice
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
many of them. “L et’s go!” one suggested. “Yes, let’s!” echoed an
other. “I sure can use sixteen soldi!” added a third. T hat Sunday,
about fifty boys went with the Waldensians. After listening to a talk,
each of the boys received the promised sixteen soldi and a book
against confession written by the notorious apostate [Louis] De
Sanctis.1
After receiving their pay, along with an invitation to return, sev
eral boys, unaware of the snares that had been laid for them, inno
cently went back to the St. Aloysius O ratory later in the afternoon
and freely talked about their adventure. Father Carpano instantly
realized that the wolves were closing in on the lambs that Don
Bosco had entrusted to him, and he zealously set to work to save
his flock. First he collected all the copies of the books that had
been given to the boys; then, recalling the parable of the good shep
herd, he exposed the designs of the Waldensians so convincingly,
and instilled such horror for their meetings that all the boys prom
ised never again to go there for all the gold in the world.
This amounted to a declaration of war. The battles that would
ensue were to give Don Bosco, Father Borel, Father Carpano, and
all the boys many harrowing hours and days.
On the following Sunday the Waldensians again stationed them
selves on the road leading to the St. Aloysius Oratory. This time
the hunting was not as easy as before. The older boys, alerted by
their superiors, kept watch. Whenever a Waldensian approached
some boy, they went to his rescue.
“D on’t let these fellows talk you into anything; they w ant to
take you to the barbetti; 2 they are against our religion. G o to the
oratory!”
As a last resort the thwarted proselytizers turned to mockery and
insults. “You pack of idiots!” they shouted. “W hat can priests do
for you? Isn’t it better to come with us and get sixteen soldi?”
“Y ou m ust be pretty bad preachers,” the boys replied, “if you
have to pay people to listen to you. C an’t you do anything better
with your money?”
1 A local ex-pastor turned evangelical minister. [Editor]
8 Waldensian ministers used to wear a beard, and were nicknamed accordingly.
[Editor]
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This retort hit home. The zealots would have liked to punch
them but, being outnumbered, they prudently retreated with the
threat, “We shall return!”
It was to be expected that on the following Sunday things would
take a turn for the worse. The boys, therefore, were warned that
from then on they should simply ignore the Waldensians, if they
were approached by them, and go straight to the oratory. Their
fears were justified. Shortly after noon the following Sunday, about
thirty or forty young toughs, each of whom had pocketed his six
teen soldi, showed up in a meadow adjoining the St. Aloysius O ra
tory. The boys did as they had been told and kept to themselves.
But the toughs did not like that. They began to bombard them with
stones as though storming a castle. Rocks rained on doors, or win
dows, and on the roof, and some landed among the terrified boys,
causing head injuries to several. All passed moments of sheer ter
ror. The shameless provocation enraged the older boys. Forgetting
their orders and disregarding danger, they picked up stones, furi
ously charged their opponents and chased them beyond Viale dei
Platani.
But this was not the only battle. There were many others, almost
every Sunday and holy day for the next few months, to the worry
of Don Bosco and his co-workers. The Waldensians and their fol
lowers, unable to lure the boys into their snares, contented them
selves with scaring them away from Don Bosco by throwing stones
at them as they walked along the road in twos and threes. More
often than not they would wait until all the boys were in church,
and then would hurl a barrage of stones through doors and win
dows, terrifying the smaller boys and forcing Don Bosco to suspend
church services.
Once, Father Borel and Father Carpano were in the sacristy
vesting for Benediction when a gunman appeared at the window
overlooking the street and fired two shots at them. Fortunately, the
bullets missed and embedded themselves in the wall. The boys were
terrified, but seeing the two priests unharmed they soon regained
their calm. Our old companions Cigliutti, [John] Gravano, and
[Joseph] Buzzetti were present at all these happenings.
It was becoming increasingly clear that the Waldensians were
not joking and that they were determined to force the St. Aloysius
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Oratory to close down. Don Bosco and his co-workers, however,
with the help of God and of the Blessed Virgin, withstood their
onslaughts with courage and perseverance and won out in the end,
The boys of the St. Aloysius Oratory continued to attend. They
loudly professed their Faith by repeating the prayer in the Com
panion of Youth: “O my God, I firmly believe all the truths You
have revealed to Your Church, because You are the Infallible
Truth. G rant me, O Lord, the grace to live and die as a true Chris
tian in the bosom of Holy M other Church.”
While the St. Aloysius O ratory at Porta Nuova was being sub
jected to these ordeals, the O ratory of St. Francis de Sales in Val-
docco, after a peaceful feast of St. John the Baptist, was now
celebrating the feast of St. Aloysius Gonzaga with extraordinary
solemnity. The times seemed to demand it.
Civic or patriotic demonstrations exercised a great attraction for
boys. To meet this challenge it was not only expedient but neces
sary to counteract worldly celebrations with religious ones, the bet
ter to win the hearts and minds of the faithful, especially the young
ones, to the Church.
The feast of St. Aloysius bad been announced long in advance,
and was preceded by the usual Six-Sunday Devotions in honor of
the saint.3 The band and the choir held frequent rehearsals and in
vitations were sent to benefactors, relatives, and friends. Firecrack
ers on the vigil and on the morning itself served as a reminder to
those near and far. All these preparations meant extra work for
Don Bosco, Father Borel, and several other priests, but they felt
rewarded for their labors by the many Communions on that day.
In the afternoon so many youngsters poured into the Oratory that
the chapel could accommodate only a part of them.
The procession climaxed the festivities. It was a moving sight to
see an ordinary young apprentice carry the St. Aloysius Sodality
banner while two boys of noble families held its tassels. The pro
cession wound its way along Via Cottolengo. So many took part in
it that those at the head of the procession were already halfway
down the long street as those in the rear were just coming out of
the Oratory gates. Despite the crush of people, everything went
smoothly and calmly. The police had nothing to do but be present.
Band selections and the singing of the boys alternately filled the air.
3 See Vol. II, pp. 28Iff. [Editor]
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On this occasion it was very edifying to see in the procession
two very important men, both prominent in Italy and one famous
throughout Europe. Walking alongside the statue, candle in one
hand and the Companion of Youth in the other, they joined the
sacred ministers in singing the liturgical hymn lnfensus hostis glo-
riae in honor of St. Aloysius. These two dignitaries were none other
than the two brothers Marquis Gustavo and Count Camillo Cavour.
The marquis had expressed the wish to be enrolled in the St. Alo
ysius Sodality, and kneeling among the boys before the altar he had
read aloud the ritual membership declaration.
These two brothers had become staunch admirers of Don Bosco
after seeing how he had successfully carried out his plans to gather
boys into the Oratory from all parts of Turin despite obstacles and
opposition. The two noblemen often paid him encouraging visits
and seldom missed the more important feasts of the Oratory. They
enjoyed seeing so many boys together at play and study in a whole
some, pleasant atmosphere, far from an environment that could
lead them to jail. Count Camillo Cavour, watching these happy
youngsters at play, was often heard to exclaim, “W hat a wonderful,
providential undertaking this is! If evety city could have one such
institution, many young men would never see the inside of a prison,
and the government would not have to waste so much money on
criminals. Rather would we have good citizens earning an honest
living, to their own advantage and that of society.”
Some may be surprised to learn that the two Cavour brothers
were frequent visitors to the Oratory and that they did express
sentiments of this kind. It must be remembered that they had been
brought up by devout parents, and that at this time they were
still exemplary Catholics. M arquis Gustavo Cavour especially could
often be seen in some church or other in Turin receiving Holy Com
munion with truly edifying piety. As late as 1850, Count Camillo
Cavour, who was not too familiar a figure in Piedmont since he
had spent many years in England, used to receive Communion in
the church of the Annunciation from Father [Louis] Fantini who
later became bishop of Fossano.
A t the beginning of the Italian revolutionary movement Camillo
Cavour seemed to be a conservative in church matters, even though
he favored the rights of the king. No one would have ever suspected
that later on he would turn against the pope and the Church.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Meanwhile, in 1848, steps were being taken to establish a Cath
olic press. The sudden rise and growth of liberal, revolutionary
newspapers and magazines impressed upon the faithful the need for
a periodical which would take up the defense of the Church and
her rights. Thus while Bishop Louis M oreno of Ivrea, after con
sulting with Don Bosco, studied ways and means of launching such
a publication in Piedmont, some priests and laymen in Genoa were
likewise planning a newspaper to be called UArmonia, but serious
obstacles held up its publication. The latter, when they learned of
Bishop Moreno's plans, suggested that he take over UArmonia and
offered him the funds they had already collected. Bishop Moreno
agreed. W ith the pope’s blessing, the first issue of UArmonia came
out in Turin on July 4, 1848, under the editorship of Father Wil
liam Audisio, president of the Academy of Superga, Marquis Birago
of Vische, and M arquis Gustavo Cavour. For several years Marquis
Cavour was one of its most gifted writers. This newspaper had the
m erit of being the first, most courageous, and most brilliant de
fense of the Church, the pope, and the Catholic clergy of Piedmont.
It waged a constant, implacable struggle against revolutionaries
and liberals in defense of the pope’s tem poral power and the indis
solubility of Christian marriage.
Don Bosco strongly supported this publication. This, as we know
for certain, earned him the distrust and reproaches of some power
ful liberals. When UArmonia came out that summer, Don Bosco
was already at St. Ignatius’ Shrine for his annual spiritual retreat
in F ather Cafasso’s company. There, in that solitude of peace, he
prepared himself for new battles in the offing. A t the shrine an
incident occurred which was repeated several times later on. We
heard of it from Father Borel. Don Bosco had written him that on
the previous Sunday two boys, Costa and Baretta, had walked into
the chapel through the main door and gone out by way of the
sacristy. Instead of attending church services they had gone for a
dip in the Dora River, and while they were swimming both had
received some rather heavy-handed slaps on their backs from some
invisible hand. As soon as Father Borel received the note, he ques
tioned the two boys; their answers perfectly m atched D on Bosco’s
disclosure.
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CHAPTER 38
A Severe Ordeal
J P O R Don Bosco 1848 and 1849 were years of trouble.
Discord and near hostility beset the clergy: liberals clashed against
conservatives; the people, egged on by revolutionaries, were hostile
to the clergy and accused them of being behind the times and op
posed to national independence. Prominent ecclesiastics, good men
beyond reproach, unfailingly opposed Don Bosco and his novel
undertakings, alleging that his fraternizing with the young toughs
of the city was compromising the dignity of the priesthood. Un
fortunately Don Boseo’s staunchest supporter, Archbishop Fran-
soni, was in exile in Switzerland. As if these tribulations were not
enough, the Oratory had to go through another ordeal, more dan
gerous than any it had formerly faced.
It is well known that a kingdom, a society, or a family in dis
cord cannot endure for long. The devil, who from the very begin
ning had vainly attempted to destroy D on Bosco’s work through
the spitefulness of people blinded by prejudice, and through slander
and threats, now resorted to discord. The seeds had been sown al
ready some years before but had not yielded much fruit; now, how
ever, they took root among several of D on Bosco’s co-workers.
These came to the Oratory to teach catechism and other subjects
and to supervise the boys during the recreation period; several of
them, full of liberal ideas and national aspirations, let themselves
be swept along by the tide of events. They sided with certain priests
who, quite anxious to get rid of the traditional clerical garb, aired
their views in newspapers and started a letter campaign advocating
civilian clothes. In Turin, in fact, some even discarded the Roman
collar and dressed as laymen. The liberals favored this change of
dress and encouraged street urchins to poke fun at priests wearing
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
the cassock. One day, one of these progressive priests, aware of
the propaganda value of Don Bosco’s approval, called on him
and, telling him that many priests favored a change of garb, tried
to win him over to this reform. Don Bosco laughed and asked his
visitor, “Have you talked to Father Cafasso about it yet?”
“No, not yet.”
“Well, try to persuade Canon Anglesio, Father Cafasso, and
Father Borel to wear civilian clothes. When I see these three priests,
whom I revere and respect, take up this new clerical fashion, maybe
I’ll follow suit.”
The bishops were quick to condemn such hasty demands. Clearly,
priests who found such an important point of ecclesiastical disci
pline irksome were not likely to be helpful at the Oratory. Some of
them, along with a few laymen who felt the same way, began to
demand that all the boys take part as a group in public demonstra
tions and festivities in those very places where certain enthusiastic
cries of viva would soon be changed into angry shouts of “to the
gallows.”
Others began filling the boys’ minds with bizarre religious and
political notions, expounding them at the slightest excuse. Don
Bosco did not fail to point out that the only politics to be taught
to the Oratory boys should be avoiding sin, practicing the Faith,
and being obedient to those in authority in order to become in due
time good and respected citizens. Consequently he urged his co
workers carefully to avoid instilling in the boys’ minds opinions
and beliefs which, to say the least, were out of place and could
serve only to distract them from their proper duties.
But such wise counsels were not taken graciously, and his co
workers continued to champion the new ideas. Don Bosco was
then forced to express his disapproval of them, and to rectify them
from the pulpit. Although he did so with the utmost discretion, the
animosity of some of his co-workers against him increased, and they
began to deride him and his comments. The ferment began to
spread also among the boys and curiosity got the best of them.
Many occasionally skipped the church services to run of! to some
public demonstration, mingle with the shouting crowds, and listen
to stirring patriotic hymns and music. They were fascinated by the
sight of young choirboys dressed in black velvet trousers and shirts,
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wearing felt hats adorned by tiny Italian flags. Their hair fell in
curls to the shoulders, a dagger was slung at the belt, and a small
shield representing Italy hung from a slender gold-plated chain on
the chest. When the boys went back to the Oratory on the follow
ing Sunday, their vivid accounts of what they had seen persuaded
others to go see the spectacle for themselves. These distractions
diminished the reception of the sacraments, and Don Bosco had to
put up with many things to avoid greater evils. Nevertheless, his
mere presence exercised a good restraint over the majority of the
boys.
Meanwhile, exaggerated war bulletins, concocted by newsmen,
described imaginary Italian victories and promised even more ex
citing news. Turin again became the scene of victory demonstra
tions. In reality, however, nothing had happened on the war fronts
since negotiations had been proposed by England. It was not until
July 13 that Charles A lbert finally ordered the siege of M antova.
On July 18, Piedmontese troops attacked and defeated a large num
ber of Austrians at Governolo. Popular demonstrations grew in
frenzy, and the applause and shouts of victory took on an omi
nous antichristian tone. That same day, the Piedmontese parliament
passed a law suppressing the Society of Jesus and the Religious of
the Sacred Heart, confiscating all their houses and properties. All
the deputies, including members of the clergy, voted in favor of the
suppression.
A bout this time, two priests who were helping at the St. Aloysius
Oratory called on Don Bosco and bluntly demanded permission to
have the boys, with banner and cockades, take part in public dem
onstrations and parades. Don Bosco could no longer remain indif
ferent. Not only did he deny permission, but he explicitly forbade
any such participation. Whereupon these two priests and several
young clerics, all avid readers of the Gazzetta del Popolo, openly
announced their opposition to him and declared that they would
go ahead with their plans, regardless of his prohibition. It was
understandable; a craze for national independence was sweeping the
country, and everybody was itching for war. One must have lived
in those years to understand them properly. The two priests carried
out their threat. The following Sunday morning they had the boys
of the St. Aloysius O ratory join in the patriotic celebration. D on
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Bosco took action immediately. He asked Father Borel to come
from the Rifugio and supervise the Valdocco Oratory. Then, in the
afternoon, he himself went to the St. Aloysius Oratory. Here he
sternly reminded the director of his explicit instructions that no
member of the oratory staff was to involve himself in political ac
tivities of any sort, that there was to be unity of direction, and that
his orders had to be faithfully carried out. Since such orders had
been disregarded, he regretted having to tell him that his services
were no longer needed because they were not in the best interest
of the oratory. The director, who was about to give the boys their
afternoon instruction, was taken aback by D on Bosco’s reprim and
and was at a loss for an answer. D on Bosco added, “I’ll take over
right now. I shall speak at the afternoon services.” Then, in the
pulpit, he preached on some doctrinal topic and made not the
slightest reference to the events of the morning! After Benediction,
the director asked him who would deliver the sermon the following
Sunday, and D on Bosco answered, “I will.”
D on Bosco’s unexpected intervention and his needed reprimands
badly annoyed his rebellious staff members, and they resolved to
get even with him. The following Sunday, in Valdocco, at about
two in the afternoon, one of the most loyal and sensible boys was
in a com er of the playground reading UArmonia when several of
these rebels appeared with cockades on their chests, one of them
carrying the Italian flag. The flag bearer, who was otherwise a
zealous and learned priest, went up to the boy and shouted, “W hat’s
wrong with you? D on’t waste your time on this nonsense!” Snatch
ing the Catholic newspaper from the boy’s hand, he tore it into
shreds, flung it to the ground, and then spat and stamped on it
furiously. After this outburst, he went up to Don Bosco, who was
standing near the water fountain with several boys, and offered him
a cockade. Then he pulled out of his pocket a copy of L ’Opinione
and said, “This is what you call a good newspaper. This is what all
good citizens should read. It’s high time to stop heeding stubborn
reactionaries. It’s time to act!” D on Bosco was astounded at the
gesture and words, but not wanting to make a scene, he told the
priest he didn’t feel like discussing that m atter then and there.
“Nothing doing!” the priest replied. “The time for secrecy is past!
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From now on everything must be said and done in the clear light
of day!”
Just then the bell rang for church. Don Bosco hoped that emo
tions would cool off, but, unfortunately, such was not the case. The
priest, whose turn it was to preach the afternoon sermon, mounted
the little pulpit and delivered a tirade of most deplorable character.
For half an hour, such words as “em ancipation,” “independence,”
“freedom” were dinned into the ears of his youthful audience. Many
of the boys were indignant, others laughed, and some latched on to
the word libertd, whispering a Piedmontese rhyme, torototela, toro-
tota. The one who suffered most was D on Bosco, whose heart was
full of bitter sorrow. “I never thought we would come to this,” he
kept saying. “The devil has really scored on me this time. My God,
make my boys forget such foolish notions and keep them from
spiritual harm!”
When services were over, he tried to talk to the misguided priest,
to have him realize his mistake, but he did not have the opportunity.
As soon as the boys were out of the chapel, the priest invited his
followers to join him in a popular anthem which he intoned at the
top of his voice, and then, with about a hundred of them, he
marched out, waving the Italian tricolor in a frenzy. The rebels
walked up to the Monte dei Cappuccini and there passed a resolu
tion not to attend the Oratory any longer unless explicitly invited
and formally received, with banners flying and their chests bedecked
with medals and cockades. Despite his bitter grief over the incident
Don Bosco did not lose heart or yield one iota to their demands.
Convinced that his stand was right, he knew he had to make grave
decisions against false principles and their dire consequences. He
realized, too, that, under the circumstances, no reconciliation was
possible between his policies and the political ideas of some of his
co-workers. Therefore, during the following week, he wrote a note
to all those who in their catechism classes were more interested in
expounding political opinions than in teaching religion. Courte
ously he thanked them for all they had done for the Oratory in
the past and informed them that their services were no longer
needed and that, furthermore, they were not to set foot again on
the premises.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
This unexpected dismissal so enraged them that they one and
all decided to do their utmost to alienate the boys from him. They
visited them in their homes and at their jobs, waited for them in the
streets leading to both oratories, and succeeded in persuading all
the older boys to quit Don Bosco. For one reason or another, and
some for justifiable reasons, nearly all the clerics and priests who
previously used to help in both oratories had now all but abandoned
Don Bosco. Many of them had been drafted and were now in boot
camp. The few catechists that remained were incited to leave; the
handful who remained faithful did so either for reasons of their
own or because they, in turn, needed some assistance or favor from
Don Bosco. Both the seminary and the Convitto Ecclesiastico were
occupied by troops, and Don Bosco could not count on the usual
help from those quarters. The Oratory in Valdocco was now almost
deserted. For a few Sundays only thirty or forty boys showed up,
com pared to the five hundred or more that had previously come.
Although the figure rapidly rose again, even above that number,
most of the boys were younger ones.
As a result of this break and desertion, for a time D on Bosco
had to run the Oratory almost single-handed. On Sunday mornings
until noon, the only priest in church, classrooms, or playground
was Don Bosco. One or two priests came around but for only a
short while because they were already overburdened with their
own pastoral duties.
From noon till night Don Bosco was alone, supervising and as
sembling the boys, shepherding them into church, and teaching
them catechism. He presided at and sang Vespers without surplice
because, even while singing, he had to keep order among the boys.
Then he would mount the pulpit to preach, again without surplice,
because he would often have to interrupt the sermon to restore or
der in some group or to move some noisy youngster somewhere
else to keep him quiet or to escort some troublesome boy outside
the chapel. Returning to the pulpit, he would continue his sermon
and give Benediction. After the church services, he stayed with the
boys till dark and walked them to the first houses, lest they en
counter trouble in the isolated fields around Valdocco.
In his loneliness and exhaustion Don Bosco found comfort in
F ather Borel’s loyal assistance. Notwithstanding his many duties at
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the Rifugio, in the city’s prisons, and in a score of other institutions,
Father Borel was a priest, small of stature, but ten feet tall in every
other respect. Often he deprived himself of sleep in order to help
out with confessions or preach on special occasions and thus relieve
Don Bosco of at least this chore.
Meanwhile, Don Bosco had his heart set on gathering around
himself a nucleus of boys truly virtuous, fit to be “the salt of the
earth” and “the light of the world” among their companions. To
this end, mindful of the wonderful results of the spiritual retreat
that had been held the year before, he decided on another one. He
discussed it with several boys who seemed to be good material for
it, showed them how to get a week’s leave from their parents or
their employers, and was able to gather a small group. He then
made the necessary preparations and selected two fine preachers:
Canon Joseph Gliemone of Rivoli for the meditations, and Father
[John] Borel for the instructions. The spiritual retreat began on a
Sunday evening in July and ended on the morning of the follow
ing Sunday after Communion with the final sermon on the souvenirs
of the retreat,1 The retreatants lived at the Oratory with Don Bosco
but some went home in the evening because there were not enough
beds for them. The preachers whom Don Bosco had chosen did
superlatively well. They knew how to adapt the truths of the Faith,
the teachings of the Church, and illustrations and edifying anec
dotes to the capacity of their young audience and thus hold their
attention. Aided by G od’s grace, several boys underwent a spiritual
renewal and began to lead very exemplary lives. Some later joined
religious orders; others who remained in the world led very up
right lives.
We would like to mention here an amusing episode which, we
are told, took place during this retreat. One of the boys, anxious
to make his general confession as accurately as possible, wrote
down all his sins. W hether he had really committed them or just
thought he had, he filled up a notebook, planning to memorize the
list or read it to the confessor. Somehow, though, he lost this de
tailed record of his inglorious deeds. He rummaged through his
pockets and searched every conceivable place he might have put his
notebook, but without success. Gloomy and depressed, he broke
1Suggested resolutions for a more perfect spiritual life. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
into tears. Fortunately, the notebook had been found by Don Bosco
himself. His companions, seeing the boy sobbing uncontrollably,
kept asking him what was wrong, but they got no response. As a
last resort, they led him to Don Bosco.
“W hat’s wrong, Jimmy?” Don Bosco asked. “D on’t you feel
well? W hat happened? Has anyone hit you?” As he spoke, he pat
ted the youngster’s head in a fatherly way.
“I ’ve lost my sins!” Jimmy blurted out, drying his tears. His com
panions burst out laughing, and Don Bosco, who immediately un
derstood the boy’s meaning, humorously rem arked, “Lucky for you
if you never find them again. W ithout sins you’ll certainly go
straight to heaven!”
But the boy, thinking that Don Bosco had not understood, ex
plained, “I lost the notebook in which I had written them down.”
Thereupon D on Bosco took it from his pocket. “D on’t worry,”
he said; “your sins fell into the right hands. Here they are.” The
boy’s face lit up. Laughing, he said, “If I had known you found
them, I would have laughed, not cried. When making my confes
sion to you this evening I would just say, ‘Father, I accuse myself
of all the sins you have in your pocket!’ ”
The practices of piety had been held in the apse, behind the
main altar, since there were only thirteen boys making the retreat.
Among them there were Felix Reviglio, Joseph Buzzetti, Charles
Gastini, Hyacinth Arnaud, Sansoldo, Nicholas Galesio, John Cos-
tantino, James Cerruti, John Gravano, and Dominic Borgialli. Don
Bosco supervised them and never missed a single sermon. The
calm, serene atmosphere of the spiritual retreat was a striking con
trast to the widespread agitation which prevailed in the city during
that time. Canon Gliemone, the preacher of the meditations, writ
ing [years later] to Father Bonetti about this retreat, told him that
in going through town morning and evening on his way to and from
the Oratory he had the impression that the world was coming to an
end, so violent were the demonstrations.
There was a reason for all this excitement: a stinging defeat at
the hands of Radetzky who had launched an offensive with more
than sixty thousand men. O n July 22, after a stubborn resistance,
the Piedmontese troops were forced to evacuate Rivoli; on July 23,
the Austrians attacked and occupied the heights at Sommacam-
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pagna and Custoza, only to be driven out again on the following
day by a heroic counterattack led by Charles Albert. It was in vain
for on July 25, the king, outnumbered and outflanked by the loss
of Volta which General Sonnaz had vainly tried to reconquer, lost
all hope and was forced to retreat. On July 31 he again crossed
the Adda.2 His army was short of food, exhausted, despondent, un
disciplined, and weakened by daily desertions.
On July 25, the government ordered the mobilization of all men
fit for military service. A special appeal was made to the pastors
asking them to persuade the people of the necessity and justice of
the war. A t stake were their national institutions, the monarchy,
and the political independence of the Holy See, which a victorious
Austria wanted to destroy by seizing the Legations.3 The govern
ment also appealed to the bishops, requesting public prayers for
their country in its hour of danger. With due permission, several
Capuchin fathers toured the towns and villages preaching a na
tional crusade.
2A tributary of the Po River. [Editor]
2 Papal provinces governed by the pope’s legate. [Editor]
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C HAPTER 39
Frankness and Courtesy
I N U R I N G these tragic days Gioberti was on his way to
Turin. On July 18, L ’Armonia ran a short article which would now
be judged rather odd, to say the least. It sheds further light on how
difficult those times were, and what prudence was needed when
one wrote of certain idols of the revolution. We quote:
Rumor has it that within a few days the great philosopher and eminent
citizen, Vincenzo Gioberti, will be among us again.
May his arrival and eloquence curb the attacks of ill-advised people
against the Church and her ministers.
Let them cease, once and for all, to justify their excesses and defend
their false teachings by appealing to a name so loved by all. Let them
hear from his own lips that he does not endorse their teachings, and that
he has nothing in common with them, save the desire to see their hap
piness for having mended their ways.
Gioberti arrived in T urin on August 1. He was immediately
asked to join the Fabrio-Casati Cabinet (which had been hastily
formed on July 29) as a minister without portfolio. He chose John
Baptist Gal, a lawyer, as his personal secretary. The latter, born
at Torgnon in the valley of Aosta, had worked for several years in
the Department of Foreign Affairs. He was a learned and devout
Catholic and an intimate friend of Count Cesare Balbo, Count
[Emiliano] Avogadro della M otta, Count Cesare Saluzzo, Marquis
Gustavo Cavour, Silvio Pellico and Cesare Cantu. From the very
start of his career he spent all his free time in the company of
Father [Joseph] Cottolengo and Father [Joseph] Cafasso. In 1841
he frequently visited the Convitto Ecclesiastico and struck up a
warm, lasting friendship with Don Bosco.
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This very probably accounts for an audience Don Bosco had
with Gioberti. Don Bosco was accompanied by Father Borel, Gio-
berti’s boyhood friend and schoolmate. Very probably Don Bosco
was acquainted with the secret machinations of this misguided priest
against the Church, but he wanted to sound him deeply to ascer
tain to what extent Catholics should be wary of him or expect
anything from him. In his writings, in fact, Gioberti had declared
himself an enthusiastic admirer of the popes’ achievements— an in
dication, perhaps, that he was not entirely lost to the Church. Be
sides, Gioberti already wielded enormous political influence, and
it could be foreseen that the reins of government would soon pass
into his hands. For these reasons Don Bosco thought it advisable
to have Gioberti’s goodwill and to forestall any unfavorable im
pression that Gioberti might form of him on the basis of malicious
reports made by people hostile to his oratories.
Gioberti warmly welcomed his former schoolmate and Don
Bosco. Soon the conversation switched to his recent journey to
Rome, to Pius IX, and to the vital question of Italian independence.
In this connection Gioberti made some rather uncomplimentary re
marks about the pope and his love for Italy. He stated that, in his
opinion, the pope’s intentions were far from clear, and he lamented
the fact that Pius IX ’s refusal to declare w ar on A ustria had dis
heartened many Italians in their struggle for national independence.
These accusations were entirely unfounded, revealing the new
minister’s bad faith. The pope, as father of all peoples and nations,
could not, unless forced by very grave reasons, go to war and make
enemies of some in his flock. Besides, he had already given ample
proof of his sincere, Christian love for his own country. He had pro
posed the setting up of a customs union for all the Italian states.
This could have been the first step toward a political alliance for
mutual assistance in putting down internal uprisings without for
eign intervention. He had also proposed a defensive pact to Charles
Albert, one approved also by the other states but rejected by Pied
mont. Piedm ont’s goal was unity, not a union of states which, in the
pope’s plan, would be centered in Rome. Furtherm ore, when war
had broken out, Pius IX had begged Emperor Ferdinand I to relin
quish Lom bardy and Veneto, and, at the pope’s suggestion, Charles
Albert had accepted Roman volunteers into the Piedmontese army,
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
lest the Austrians treat them as outlaws. Lastly, Pius IX had un
hesitatingly rejected plans for a proposed Italian Republic with the
pope at its head, since that would eliminate all Italian rulers, in
cluding Charles Albert.
Don Bosco, who knew of these and other generous acts of the
pope, could not bear Gioberti posing as self-appointed teacher and
censor of the pope. Whenever the honor and prerogatives of the
pope were at stake, Don Bosco never kept his peace; he spoke
frankly and fearlessly, scornful of consequences. So on this occa
sion he upheld the pope openly but with customary courtesy, not
to offend his opponent.
After a lengthy talk they parted on good terms. Don Bosco, how
ever, left with a heavy heart. A t the Oratory several priests were
anxiously waiting to hear about this meeting. Don Bosco obliged
and after satisfying their curiosity concluded, “Gioberti will come
to a sorry end because he has dared to censor the actions of the
Holy See!” Felix Reviglio and the other boys boarding at the
Oratory were present when D on Bosco made that rem ark. It is
noteworthy that as a result of this audience the Oratory was not
molested at all during 1848 and 1849, although anticlericals could
have found plenty of pretexts for trouble in the political and mil
itary setbacks of those days.
Meanwhile, Charles Albert had withdrawn with his troops to
M ilan and again attempted to stem the Austrian advance. The
city, however, was defenseless, wholly unprepared for a sudden
attack, and so he surrendered on August 4 to General Radetzky to
avoid useless bloodshed. This prudent and sound decision greatly
displeased a turbulent political faction, which stirred up a segment
of the Milanese population against him. Crowds gathered under
the windows of the royal palace yelling, “Death to the traitor!”
Charles Albert bravely did not hesitate to face the mob and
calm their anger; but, after being spared by enemy bullets, he nearly
lost his life at the hands of his own people. The night of August 5
to 6 was a hellish one for Charles Albert. After miraculously escap
ing assassination, he fled incognito, on foot, to Vigevano to save
himself from the insane mob. His army withdrew to Piedmont, the
Austrians camped on the left bank of the Ticino, and an armistice
was signed on August 9.
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These grim events brought deep sorrow and consternation to
Turin. A t the Oratory, the boys did all they could; they prayed for
the safety of their king, thus proving that they were both loyal
citizens and devout Catholics.
Indeed there was plenty of need for prayer in Turin. The fever
of revolution was mounting dangerously. A n endless stream of
volunteers and political exiles fleeing Lombardy and Veneto,
poured into Turin to take advantage of the generous hospitality of
the Piedmontese government. But instead of helping in the recon
struction they set about fomenting opposition to the Church, spread
ing lies, blaspheming, cursing, plotting, manipulating elections and
taking part in the ugliest and most rabid demonstrations. Bishops
became their prime targets. The archbishop of Vercelli had allowed
the troops to occupy the seminary and fourteen churches; now, the
city authorities demanded the use of four more churches and two
monasteries, though the city theatre and other public buildings
were untouched. On September 6, the archbishop appeared before
the City Council and spoke with dignity of the rights of the Church,
of the respect due to sacred buildings, and of the hardships limit
ing public worship. The public authorities took his word as an
affront; a hired mob surrounded the episcopal palace, shouting
insults and threats, and Minister Pinelli wrote him an insolent
letter of reprimand.
Meanwhile, the boys who had deserted the Oratory gathered
wherever their hotheaded leaders directed. On Sundays and holy
days they attended Mass in some church or other and then went to
Superga or elsewhere in the city outskirts, but they had no sermons
or catechism lessons. Free refreshments, hikes and parades were
the enticements that kept them away from Don Bosco. By these
means and with fieiy rhetoric their rebel leaders managed to keep
a hold on the youngsters, thriving on entertainment and excite
ment. A t the same time, the leaders did not hesitate to resort to
lies and insults; their mildest criticism of Don Bosco was that he
was a half-crazy reactionary. Such vengeful gossip made the
rounds of the whole city. Almost daily, news vendors shouted
abusive headlines against D on Bosco: A Plot in Valdocco! The
Priest of Valdocco and the Enemies of the Fatherland, and so on.
In such a charged atmosphere, these wild utterances could seriously
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
harm the O ratory and make it a target for the people’s hatred. But
Don Bosco remained calm. The dreams he had had at the C onvitto1
and that of the pergola of ro ses12 had forecast precisely such events.
“They all deserted me,” Charles G a stin i3 heard him say, “but God
has been and is with me. W hom should I fear? The work is His,
not mine, and He will make it succeed.” Subsequent events were
to prove him right.
Nevertheless, he did not neglect all available hum an means
dictated by prudence. Don Bosco had designated the feast of the
Assumption as prize-day for the Oratory boys. He took this
occasion to prepare a musico-literary entertainment that would
evidence his patriotism. M any of the more active, intelligent boys
who had already had practice in public speaking, had deserted him.
God only knows what a hard time he had to prepare songs and
music, prose and poetry selections, and to drill boys who were still
clumsy and new to such things. Governm ent officials, noblemen,
and even some liberals, among whom to our knowledge was also
F ather A porti,45attended the entertainm ent which turned out quite
successfully.6
A few weeks after the recital, Charles Albert gave a telling
proof of his great love for the C hurch in a letter to Pius DC from
Alessandria, dated September 10, 1848.® We shall give excerpts
which fully disclose the inner feelings of the king, who was worthy
of his ancestors.
[September 10,1848]
Most Holy Father:
We are passing through very evil times, O Holy Father. We have been
sorely tried by God’s wrath and punishments. Oh, how often have I
wished to open my heart to Your Holiness and confide to you my afflic
tions and tribulations. But by so doing I would only increase your own
sufferings. Now, however, the religious situation [of Piedmont] has be
1See Vol. II, pp. 190f, 232ff, 267f. [Editor]
2 See pp. 25ff. [Editor]
3 See pp. 243ff. [Editor]
*See Vol. II, pp. 148f, 165ff, 171f, 311f. [Editor]
5 See Appendix 7. [Editor]
6 See L’Aurora, Rome, No. 229, October 7, 1880.
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come so crucial that I can no longer avoid bringing it to the attention
of Your Holiness.
Not even the misfortunes of war have been able to bring back some
sound common sense. Your Holiness must have been informed of what
has been done against the Church and against religious orders during
my absence. My heart is sorely grieved! Holy Father, the evil is so great
that human remedies are inadequate. We need special help from the
Lord, for this evil is widespread, and, short of a miracle, the situation
is utterly hopeless.
I am convinced I have done all in my power for the good of the
Church and my subjects. However, now I no longer have the heart to
continue as king. I only await the end of the war and the signing of a
peace treaty to abdicate and retire to some distant country, there to end
my days in obscurity and in exercises of piety.
I assure Your Holiness of my sheerest devotion and beg for Your
holy blessing. With the most profound respect, I remain, O Most Holy
Father,
Your humble and devoted servant and son,
Charles Albert.
A sovereign endowed with such religious sentiments and good
ness of heart could not but be revered by his loyal subjects and by
those who had experienced his generosity. D on Bosco’s pupils were
proud to be in that number.
On September 14, [1848] Charles Albert arrived in Turin from
Alessandria at three-thirty in the morning. From Count Edward
Mella we have come to know that at this time four Jesuit fathers
were being sheltered in the house of a well-known engineer, who
had formerly been their pupil. One evening a brigadier of the
carabinieri, a Savoyard, knocked at his door.
“A re you so-and-so?” he asked.
“T hat’s right.”
“Can you prove your identity?”
“Come in and ask my family.”
The brigadier then entered with his escort and, drawing out a
purse, said to the engineer, “His M ajesty thanks you for the hos
pitality you have extended to the Jesuit fathers and sends you these
four thousand lire for their expenses.”
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CHAPTER 40
Young Helpers
j n O R a time those priests who had caused D on Bosco so
much sorrow and tribulation managed to keep the boys away from
both oratories with various tricks. But the game was getting tire
some. One by one, almost all the boys returned, either because
they missed Don Bosco or because, once the novelty and the ex
citement were gone, they realized that they were dealing with prat
tlers motivated by revenge instead of by any real and friendly
interest in their welfare. Perhaps also their misguided mentors got
tired of taking boys around and spending their own money for love
of country. A score of boys continued to go along with them for
a few more months, only to be abandoned in the end.
Although Don Bosco was pleased by the return of these prodigal
sons, he made it clear that anyone desiring to be readmitted must
first see him. It was a wise decision, and things turned out better
than expected. The agitators dropped out of sight for some time,
unity and concord reigned once more, and most of the misguided
youths returned to both oratories begging forgiveness and promis
ing obedience. Some of the older boys, however, did not return;
unfortunately they all came to a bad end.
But why had those co-workers of Don Bosco incited the boys to
revolt? Seemingly, their aim was to win over all or part of the boys
of both oratories and eventually take over the management and run
the oratories according to their own policies. We also have reason
to believe that some wily demagogue had a hand in this wretched
affair. Be that as it may, their action might have proved fatal to
Don Bosco’s work, since the ringleaders were influential and tal
ented. If this did not eventually happen, we owe it to God and to
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the Blessed Virgin; through Don Bosco, She protected and de
fended the oratories against the enemy’s wiles.
Don Bosco harbored no ill feeling against these agitators. Some
he never saw again, but those who returned to him received a
warm, friendly welcome and were reinstated in their former posts
a t the St. Aloysius Oratory. A part from their bizarre political views,
which had sobered, they were priests of excellent and upright
character.
God, who occasionally permits His servants to be humiliated,
also exalts them in due time in order to embarrass their enemies.
It so happened that the leading agitator, after having been for
given, found himself forced to seek D on Bosco’s help. He had
moved temporarily to Vercelli, where the archbishop forbade him
to celebrate Mass or preach unless he secured a certificate of good
conduct signed by Don Bosco himself. The priest was extremely
reluctant to appeal to the very man whom he had so much opposed
and grieved. He tried to get around this, first by asking that the
certificate of the Turin archdiocesan chancery be accepted in its
stead; he did present it, but it was rejected. Then he inquired if
he could ask Don Bosco by mail, but Archbishop Alexander
d’Angennes ordered him to request the certificate personally from
Don Bosco. Since the archbishop did not relent, the priest had to
comply. Don Bosco received him very cordially and readily wrote
out the required declaration, stating that the priest in question had
worked zealously for the welfare of the Church and of souls.
Meanwhile, Don Bosco turned his efforts to remedying the
grievous situation caused by the desertions. Of his better helpers
who had rem ained loyal to him, he sent some to the St, Aloysius
Oratory, which was more sorely in need, though, consequently, the
staff at Valdocco now became inadequate. Don Bosco often told us:
Even before this time, especially in these trying circumstances, I had
to find a way of getting myself helpers. I began by selecting some boys
and posting one here, one there, among the other youngsters. We got
along as best we could. As soon as I could obtain a seminarian, I gave
him a position of responsibility and immediately entrusted many things
to him. I recall that as soon as Ascanio Savio donned the cassock, I im
mediately put him in charge of the Vesper services, some supervision
and catechism classes, and various other duties. Thus my load began to
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
lighten somewhat. Now, I could have a little time to prepare my
sermons. Afterward, while someone led the boys in the Litany of the
Blessed Virgin, I could vest for Benediction without worrying about
their behavior. To be sure, even with this help I was dog-tired at the
end of the day, but meanwhile, I would never have been able to carry
on without these workers. I selected them with the greatest care, a few
at a time, whenever I met any with the necessary qualifications. At the
same time I never lost sight of another trait that I was looking for: a
suitability or inclination to community life so that I might ask them to
live with me at the Oratory. Of course, I never left these young co-
workers to their own devices; I guided them, while at the same time I
trustfully delegated as much authority as possible to them. I began to
take some of them with me when I stayed with a friend of mine in the
country, and took others to Castelnuovo. Occasionally I would invite
one of them to dinner, or have him come to my house in the evenings,
to read, write, talk, or relax. I did all this to counteract the venomous
opinions of the times, lest they listen to agitators as their predecessors
had done. I must admit that at the start I had to work very hard to train
them along my lines, but the best among them proved very valuable
even at the most trying moments.
In the selection of his future helpers, Don Bosco, on the occasion
of his yearly trips to Castelnuovo, had called with success on some
students who had been teaching catechism for several years and
were then vacationing in their home towns; but now he needed
someone to set a dynamic example for his new recruits. A t the be
ginning of September, he was preaching at Corio and was a guest
of the Cresto family, which had always helped him. Then he
proceeded to Rocca di Corio, and invited Francis Picca,1 a young
student, to come to Turin with him. The young man accepted.
His best and most reliable assistant, however, was his first semi
narian and fellow villager, Ascanio Savio, who was then seventeen
years old. As a young boy, Savio had heard his pastor, Father
Cinzano, speak of Don Bosco as a zealous, enterprising priest.
Later, when Don Bosco was at the Rifugio, he was introduced to
him by his father in order to be examined in Latin. From then on,
Savio was strongly drawn to Don Bosco, After donning the cassock
in the Cottolengo Institute, he was scheduled to enter the Chieri
1 See p. 195. [Editor]
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seminary, since the one in Turin had been shut down. However, he
asked and obtained the chancery’s permission to help Don Bosco
at the Oratory. Thus he became Don Bosco’s first seminarian.
“From the moment I got there in 1848,” he told us, “I became so
attached to Don Bosco that I put all my trust in him and loved him
as my own father. I stayed four years with him as a seminarian, and
even after I left the Oratory I still felt powerfully drawn to him as
to a magnet. I always remained quite close to him until his death.
At his request I preached to sisters, heard boys’ confessions, and
taught moral theology to the Oratory priests and clerics.” A n expert
in moral theology, thanks to his experience in the confessional,
Father [Ascanio] Savio became successively director of the Rifugio,
vice-rector of the Turin minor seminary, rector of the Regio Parco
seminary also in Turin, and, for many years, professor of moral
theology in the Convitto Ecclesiastico. This proves that the Oratory
did not neglect sacred studies. Don Bosco knew how to stress their
importance to these who lived under his roof.
The seminarian, Ascanio Savio, took a hand in whatever Don
Bosco was doing to attract youngsters to the Oratory, and helped
him in every possible way. Don Bosco often sent him out around
the neighborhood to fetch those youngsters in whom he was so in
terested. He also sent him to teach catechism at the St. Aloysius
Oratory and to keep an eye on its operation. This was no easy job
for a young seminarian, but, lest difficulties overcome him, Don
Bosco buoyed his spirits by repeating to him what he was wont to
tell his co-workers in order to instill in them some of his own
strength, “Esto vir. Let nothing dismay you!”
Don Bosco’s burdens were further lightened when Joseph B ro sio 2
later joined [Ascanio] at the Oratory. After an honorable discharge
from the Bersaglieri Corps, Brosio continued to attend the Oratory
faithfully. Since he always showed up in his military uniform, he
was promptly nicknamed the bersagliere, and, naturally, the boys
asked him to teach them drills and other military maneuvers. With
Don Bosco’s permission he obliged, and soon he had quite a sm art
platoon among the brighter boys.
The governm ent donated about two hundred rifles without bar
rels; practice sword sticks were also provided. The bersagliere
2 See pp. 76f. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
brought his bugle, and soon the Oratory had its own well-trained
“militia” almost as good as the National Guard. The boys were
simply wild about the unit and either tried to join or enjoyed watch
ing its maneuvers, drills, and skirmishes. On all solemn feast days,
the O ratory’s “militia” was on duty to keep order and, occasionally,
paraded and gave highly applauded displays of gymnastics. These
military drills and calisthenics, conducted army-style, soon brought
back many of those boys who had left the Oratory to find novelty.
A t the same time it helped to keep others who, anxious for games
and pastimes suitable to the times, might have left the Oratory. A
few times, the Oratory “militia” m ade the news in L ’Armonia.
One day the tiny army involuntarily caused grief to M amma
M argaret who, after Don Bosco, was the one dearest to all. A peer
less housekeeper, she had laid out a small vegetable garden at the
end of the playground. She carefully tended it and grew her own
lettuce, garlic, onions, peas, beans, carrots, turnips, and all kinds
of herbs, including mint and sage. She even had a small plot of
grass for rabbits. On one im portant feast day the bersagliere assem
bled his brigade with a blast from his bugle and divided his men into
two platoons to stage a mock battle for the amusement of the au
dience. He gave orders as to what platoon had to simulate defeat;
then, to make sure that no damage would be done to M amma M ar
garet’s precious garden, he gave strict orders to the pursuers not to
step beyond the hedge. He then sounded the foray. Loudly shouting,
“Charge!” the two platoons opened the skirmish, each advancing
from its own side of the courtyard, aiming wooden rifles at each
other. It was a realistic battle scene, what with the deafening shouts,
the well simulated loading and firing of the rifles, the slow, cautious
advances and retreats, the right and left flanking movements de
signed to take the enemy by surprise. All that was lacking Was the
roar of cannons, the whine of bullets, and the thud of the dead and
wounded hitting the ground. The boys enjoyed the spectacle im
mensely and wildly cheered the combatants. This further enkindled
the fighting spirit, so m uch so indeed, that the pursuers forgot all
about their orders and, trampling over the hedge, chased the de
feated troops across M am m a M argaret’s vegetable garden. Boys
fell to the ground and struggled to their feet again, and in few
minutes the little garden was a scene of utter devastation. The
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bersagliere yelled and sounded retreat, but the laughter and wild
applause drowned him out. When the two platoons reassembled
there was hardly a trace left of the vegetable garden. M amma M ar
garet, thinking that its devastation had been planned to enhance
the reality of the play, turned to her son, and, justly resentful, ex
claimed, “Look, look, John] See what the bersagliere has done!
He’s ruined my whole garden!” Smiling sympathetically, Don Bosco
replied, “M other, what can you do? They’re young!” Then he also
consoled the bersagliere, who was embarrassed and grieved to have
unwittingly distressed M amma Margaret. Taking a bag of candy
from his pocket, Don Bosco asked him to give them to both victors
and losers.
The vegetable garden was eventually restored, but, not much
later, it disappeared altogether to make room for a larger play area.
Joseph Brosio, the bersagliere, continued to be the life of the O ra
tory until some time after 1860. His bugle was entered as a prize
in the lottery held for the benefit of the St. Aloysius and St. Francis
de Sales oratories in 1856. The list had this entry: A bugle donated
by a bersagliere.
In addition to these attractions, Don Bosco also introduced the
custom of giving a free meal to a certain number of non-boarders.
A t the proper time, they joined the boarders at dinner as guests of
Don Bosco, who was glad to have found another way of helping
them and keeping them on the straight path. To make sure that all
the Oratory boys, without exception, could in turn benefit by this
custom, he arranged for a new group to be invited each Sunday
until everybody had a chance. To be sure, this entailed consider
able extra expense for Don Bosco and extra work for Mamma M ar
garet for almost a year, that is, throughout the period of political
unrest. By these and other means Don Bosco won his boys back,
and the restlessness which had led many of them to desert the
Oratory and its religious practices for several months definitely
abated.
About this time a remarkable event took place which strength
ened the resolve of the boys to remain loyal to the Oratory. It was
a solemn feast day, most likely the Nativity of the Blessed Virgin.
A bout six hundred boys had gone to confession and wanted to re
ceive Holy Communion. Don Bosco started the Mass, convinced
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that the ciborium inside the tabernacle was full of consecrated Hosts.
Actually, however, it was almost empty. Joseph Buzzetti, [the
sacristan] had forgotten to put a full ciborium on the altar before
the Consecration. He realized his oversight only after the Elevation.
As Don Bosco began giving Holy Communion, he was distressed
by the small number of Hosts for such a large crowd. Saddened at
the thought that so many boys would be unable to receive Our
Lord into their hearts, he raised his eyes to heaven and then went
on distributing Holy Communion. Poor Buzzetti meanwhile, kneel
ing nearby, deeply regretted the mistake that caused such dis
pleasure to D on Bosco. Imagine Don Bosco’s wonder, and Buzzetti’s
as well, when the Hosts did not diminish in number. W ithout
breaking them, Don Bosco was able to give Communion to all the
boys. The few Hosts with which he had started, even if broken
repeatedly, would have sufficed for only a small number of boys.
After Mass, Buzzetti, who had not gotten over his surprise, told
his companions what had happened and proved it by showing them
the ciborium he had forgotten in the sacristy. Some of the boys, too,
declared that they had noticed what happened. Buzzetti often spoke
of this happening to his friends, among whom we ourselves were
present, stating that he was ready to swear to its truth.
Indeed, Don Bosco himself confirmed this fact on October 18,
1863. As he was talking with a few of his clerics, he was asked
about Buzzetti’s story, whereupon a grave expression came over his
face. After a long pause, he answered, “Yes, there were very few
Hosts in the ciborium. Yet I was able to give Communion to all who
came, and they were by no means few. By this miracle O ur Lord
wished to show us how pleased He is with frequent and devout
C om m unions.”
Upon being asked how he felt as this happened, he said, “I was
deeply moved, but undisturbed. I was thinking to myself that the
m iracle of Consecration is even greater than that of multiplication.
May the Lord be praised for everything.” Thereupon he changed
the subject.
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C H A P T E R 41
A Chapel at Becchi
JlUL N event occurred during this tumultuous year which,
though hardly important in itself, is fondly remembered by our
Congregation for its spiritual fruits. Whenever Don Bosco spent a
few days at Becchi,1 in order to say Mass he had to walk nearly two
miles to Capriglio or to Morialdo on roads that in bad weather be
came almost impassable. He therefore decided on a plan very close
to his heart, namely, to turn a room on the main floor of his father’s
house into a chapel and cut a door onto the courtyard fronting it.
While his brother Joseph hastened to do the work, Don Bosco sent
the following petition to the chancery in Turin.
[No date]
Your Excellency:
Reverend John Bosco of Castelnuovo d’Asti spends part of the year
at Morialdo in the township of Castelnuovo. The parish church is about
two miles away and the roads are poor. Therefore, considering that a
chapel would be of great spiritual advantage to the local people, he
petitions Your Excellency to authorize the reverend pastor of Castel
nuovo, or the petitioner himself, to bless a chapel erected here for the
celebration of the Holy Sacrifice. It is hoped that this favor will be
granted.
Rev. John Bosco, Petitioner.
Meanwhile, perhaps with the assitance of Father Cinzano [pastor
of Castelnuovo]5 and Father Cafasso, the small chapel was readied
1Don Bosco’s birthplace was part of the hamlet of Morialdo, one of five within
the township of Castelnuovo d’Asti. See Vol. I, p. 20. [Editor]
2 See Vol. II, pp. 86, H4ff, 396, 402. TEditorl
313
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and properly furnished according to liturgical requirements. On
September 27,1848, the vicar general, Canon Philip Ravina, acting
in the absence of the archbishop, appointed Father Anthony Cin
zano, pastor and vicar forane, to bless the chapel after ascertaining
that all canonical prescriptions had been observed and without
prejudice to any and all archiepiscopal and parochial rights; fur
thermore the pastor had the perpetual right to conduct church
services in this chapel.
In early October, Don Bosco set out for Becchi with about sixteen
Oratory boys, boarders and non-boarders, among them [Stephen]
C astagno3 who was still living in 1902. On October 8, [1848]
Father Cinzano blessed the chapel, which was dedicated to Our
Lady of the Rosary.
This was the first perm anent sacred edifice which Don Bosco
erected to O ur Lord and the Blessed Virgin in thanksgiving for the
favors they had generously bestowed on him there. On its front
door, Jacob’s words quite appropriately could have been engraved
as an epitome of D on Bosco’s childhood years. “Truly the L ord is
in this place and I did not know it.” [Gen. 28, 16] The first feast
of O ur Lady of the Rosary to be celebrated there was marked by
very great solemnity and an unusually large attendance. The Ora
tory boys stayed for the whole novena and feast day, delighting the
good villagers with their sacred hymns. From then on, Don Bosco
went there every year on the same occasion, always bringing with
him those choirboys whose conduct had been outstanding. He
preached every evening of the novena and every morning heard
confessions and gave Communion to the people living in the hamlet.
All were extremely pleased, and the custom was continued even
after D on Bosco’s death. During D on Bosco’s stay, many people
received the sacraments; many boys came from Chieri, Buttigliera,
Castelnuovo, adjoining villages, and even more distant communi
ties to confide the secrets of their conscience to him.
On the day of the feast, a vat was usually turned upside down
to do double duty: first, as a table to hold the boys’ food, and later,
covered with a drape, as a pulpit for Don Bosco or some other
priest. It was upon this makeshift pulpit that, on a similar occasion,
Father [John] Cagliero, while preaching to a large, attentive au-
3 See Vol. II, pp. 271, 410. [Editor]
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dience, suddenly disappeared from view when the bottom of the
tub gave way amid the laughter of the congregation. Since the
chapel could hold only a few people, the musicians and choir stood
outside with the congregation. A t times the celebration would close
with fireworks or a stage play.
Whenever Don Bosco paid a visit to the parish church of Castel-
nuovo crowds approached him for advice or counsel, and all, hold
ing him in great esteem, eagerly attended his Mass and sermons.
Father Cinzano attested to this hundreds of times.
Among the many courtesies Father Cinzano extended to Don
Bosco and his boys, we must recall his dinner invitations during
the Holy Rosary novena to all the boys, even when they were more
than a hundred. They used to go to his rectory with their band
instruments, theatrical props, firecrackers and balloons. There,
while the band played, the boys encircled an enormous polenta
which they ate heartily in joyful spirits. Needless to say, there was
plenty of food and drink to satisfy all. The good pastor was happy
and grateful for a visit so dear to him and kept this custom up
every year till his death in 1870.
A few days after the feast of the Holy Rosary, Don Bosco
hastened back to Turin. To please his mother and his brother
Joseph, he took along his eight-year-old nephew Francis to give
him schooling suited to his social condition. Joseph made up in
great part for the expenses with his many services to the Oratory,
but nevertheless Don Bosco wanted his nephew to be treated just
like any other boarder. He disliked having favorites because of the
jealousy it might cause. But he had to give up this idea so as not
to hurt the feelings of his mother, who warmly wanted her grand
son to sit at his uncle’s table. Father Giacomelli declared that on
several occasions he noticed that Don Bosco was not at all happy
over this favoritism. Although he had a deep affection for his
relatives, he wanted all his actions to be inspired by a supernatural
motive, not by natural impulse.
Meanwhile a new education law was promulgated on October 4,
abrogating the previous law of 1822. Although certain religious
practices, Sunday Mass, and a triduum of sermons preparatory to
Easter were still in force in schools, ecclesiastical authorities were
gradually being stripped of their right to appoint chaplains and to
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
supervise religious instruction in the universities and in the public
and private schools. Education became in great measure secular
ized. Although seminaries remained entirely under episcopal juris
diction, their courses were not recognized for the purpose of
examinations and credits in public schools unless they were in
keeping with the new directives.
Don Bosco immediately saw the need for building Catholic
private schools regardless of cost. How else could bishops rely in
good conscience on the orthodoxy of the religious instruction given
by teachers not subject to their jurisdiction? For a long time he had
been nourishing ambitious projects for the Christian education of
youth, and his foresight had led him to offer his services as a
religion teacher in various city schools. Now his fears were justi
fied.
From time to time he managed to attend lectures on literature
by the renowned Pier Alessandro Paravia at the University of Turin.
While they helped him perfect his writing and improve his natural
talent for conceiving and expressing ideas in a simple style, he
studied the spirit prevailing at the University. He became sadly
aware of the increasing bitterness of many students and professors
toward the Church. One day he heard the professor of pedagogy
and philosophy, Dominic Berti, say to his class, “Once, all educa
tion was in the hands of priests; it is now time for the laity to take
over. T he day is not far off when priests will have to come to us if
they want to learn.” This was really the ultimate goal of the revolu
tionaries, who were meanwhile hastening to shake off all ecclesias
tical control. In fact, Christopher Neri, president of the university
council, in a letter dated December 8, declared that the archbishop
no longer had any right to interfere with university affairs, that no
one representing the acting chancellor would be allowed to sit in
on examinations, and that, furthermore, students were forbidden to
have the bishop’s approval of the theses they intended to present at
their examinations. The university had also a faculty of theology.
The door was therefore now open to the teaching of unbelief and
heresy, and there was no oddity or error which was not expounded
and defended, especially in what concerned papal authority and the
rights of the pope and of the Church. The bishops protested in vain,
with the result that several forbade their seminarians to take courses
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A Chapel at Becchi
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at the university or matriculate, while others dissembled and al
lowed their students to continue their theological studies and to take
their degrees.
Don Bosco shared the viewpoint of the latter and made this
known to the bishop of Ivrea. Convinced that this law would re
main in force for many years, he was of the opinion that talented
and solidly virtuous seminarians and priests should be sent for
degrees, especially if these were required to teach in elementary and
secondary schools, colleges and universities. Don Bosco contended
that this was the only way the Church would still be able to in
fluence public education, at least indirectly, since many of the
present excellent teachers would eventually be replaced by others
imbued with false principles. To disregard this course of action,
therefore, was tantamount to a gradual handing over of youth to
the enemies of the Church.
With such wise foresight, Don Bosco kept increasing his efforts
on behalf of the Oratory. He reasoned that the best way to attract
boys to the Oratory also during the week— those especially who
came irregularly and were less docile— was to give them more as
sistance with their education. Hence he expanded the evening
classes until the boys num bered over three hundred. With doubled
effort and a matchless spirit of abnegation, he would go from one
class to another encouraging all to work harder. A t the same time
he sought and trained new young teachers. The recent disorders
were now a thing of the past.
Those attending the evening classes were not all young boys.
Nearly a hundred were illiterate adults, most of them sprouting
beards and moustaches. They came to school at Don Bosco’s special
invitation. He taught them himself in a separate room, and they
were as docile as babes. He had his own special method for teaching
the alphabet. His witty remarks and interesting similes delighted
the pupils and strongly impressed on their minds the letters that he
wrote on the blackboard for them. He would draw, for example, O,
then cut it in half vertically; the left half became a C, the right one
a D. Thus, by drawing straight and curved lines, erasing and re
writing, but always following a logical presentation to avoid con
fusion, he taught the entire alphabet. He then went on to form
syllables and words. Sometimes his young teachers, among them
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
James Bellia, would leave their own classes for a few moments to
watch him at work and enjoy his pedagogical props.
Although his pupils were mentally sluggish, they learned amaz
ingly fast and soon were able to read and write. D on Bosco’s les
sons always included some catechism. Now and then, during the
lesson or at its close, he would tell an edifying story that would in
still piety or love of virtue in the hearts of his listeners; classes
always ended with the singing of a sacred hymn.
Once he had broken in his class, D on Bosco handed it over to
James Bellia, who kept their full attention, even though he was
only sixteen at the time. But Don Bosco visited the class from time
to time and occasionally taught penmanship and arithmetic, the
latter especially after the Minister of Agriculture and Commerce,
on December 15, [1848] asked the bishops' cooperation in popu
larizing the metric system and teaching it in the seminaries. This
class held an im portant place in D on Bosco’s plan of prudent
foresight.
D on Bosco’s adult pupils, whose num ber kept increasing in the
following years, gave him particular satisfaction since they fully
cooperated with what was closest to his heart, the salvation of their
souls. A ttracted by church services, they soon joined the Oratory
boarders in singing Vespers, taking their place in the choir or in the
sanctuary. On his part, Don Bosco found jobs for those unem
ployed and also gave financial aid to those in need.
Perfect harmony now reigned at the Oratory, but toward the
end of that year, some priests and laymen who had been among
D on Bosco’s first helpers began to fear that a repetition of the
previous troubles might completely wreck the work of the festive
oratories. Therefore, they drew up a plan for a federation of the
oratories already in existence and of future ones. They, were to be
under the jurisdiction of an administrative board which would
look after their material and spiritual needs and mediate any dispute
that might arise. A t this time there were three oratories in Turin
for poor children, including the first at Valdocco. A lthough the St.
Aloysius Oratory at Porta Nuova had been founded by Don Bosco,
several priests helping there had expressed some fanciful notion for
independence, and their plans called for making that oratory au
tonomous. There was a third oratory in Borgo Vanchiglia, near the
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Po, whose inhabitants were poor and belonged to the parish of the
Annunciation, It was separated from the rest of the town by Viale
San Maurizio; now renamed Corso Regina Margherita and lined
with neat apartment buildings, it cuts right through the area. In
those days clusters of houses known as 11 Moschino kept the police
busy day and night. It was here that, in 1840, Father John Cocchis,
an assistant pastor with aims similar to D on Bosco’s began to gather
a certain number of boys. Years later, on February 23, 1847, he
rented a courtyard and two sheds overlooking Via San Luca for
eight hundred lire from Ludovico Daziani, a lawyer, governor of
Sassari, deputy, and later senator, and from Alessandro Bronzini
Zapelloni, a lawyer. Crowds of boys, mostly young adults, used to
assemble here for gymnastics, military drills, and jumping. Calis
thenics was such an outstanding feature of this oratory that it be
came a byword for the boys going there. They used to say, “Let’s
go to Father Cocchis’ gymnastics.” By such means this zealous
priest kept them away from morally dangerous pastimes for their
own good. This undertaking won him the sympathy of Marchioness
Barolo, M arquis Roberto d ’Azeglio, and Gabriele Cappello, nick
named Moncalvo.
The priests and laymen mentioned above demanded that, regard
less of cost, D on Bosco enter into partnership with Father Cocchis
who, though irreproachable in conduct, entertained fiery political
opinions like so many other good priests in those days. This was
something Don Bosco never had or would have any use for. Yet,
every day fresh fuel was added, to inflame these passions which had
been m ade all the more explosive by Charles A lbert’s defeat and the
restlessness of an expected comeback. The Sicilians had driven the
Neapolitan troops from their island, with the exception of Messina.
In Rome, demands were made on the pope to declare war on
Austria, and in Bologna, when the Austrians attempted to occupy
it, the citizens rallied together and forced them to retreat. In Tus
cany the G rand Duke lost all power, and bloody riots were pro
voked by Gavazzi’s inflammatory speeches against the clergy and
the army. Venice was still free but besieged by her enemies firmly
entrenched on the mainland. All Italy rang with incessant shouts
of “foreigners go home! long live Pius IX !” while the ruling poli
tical parties kept working tirelessly for an Italian Republic. Austria,
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
a land of ruins and dead soldiers, seemed doomed to helpless
impotence. Hungary had waged a ferocious war against Croatia in
an attem pt to subdue it. Vienna had risen in revolt but, notwith
standing the support of Hungarian troops, bloody battles and
bom bardm ents lasting from October 6 to October 31 forced it to
surrender. Emperor Ferdinand abdicated on December 2, and was
succeeded by his nephew, Franz Josef. Thereupon Hungary pro
claimed itself a republic and entered into a savage struggle with
Austrian troops, which was to last until the following September.
Under these circumstances, how could the hotheads in Turin
change their opinions or cool down, when newspapers ceaselessly
fed them fuel for aspirations they considered legitimate and even
holy? Don Bosco did not favor excitement that distracted one from
a truly apostolic mission, and he was loath to repeat an experiment
which had already had bitter consequences for him.
Meanwhile a committee had been formed. Among its members
were Father [Maria Antonio] Durando, a Vincentian,4 Father
[Joseph] Ortalda, and Father [Amadeus] Peyron; another outstand
ing committee member was Canon Lawrence Gastaldi.6 The canon
did all he could to persuade Don Bosco to accept the plan, submit
to the committee and accept those rules or statutes which would be
proposed to him. A t the same time he assured Don Bosco that the
committee would assist him, financially and otherwise, for the good
of his undertaking. Briefly, the idea was to reduce D on Bosco to the
office of m ere director at Valdocco.
A t a full preliminary meeting of the committee (its first and last),
D on Bosco, after listening to Canon Gastaldi’s arguments, made it
immediately clear he was not in favor of such a plan. He added,
“L et’s discuss first the Vanchiglia Oratory. Father Cocchis is all
for gymnastics and, to attract boys, drills them with sticks and
rifles; he, however, has little use for church services. The sticks and
rifles I intend to use are rather the word of G od, confession, and
frequent Communion; everything else I consider solely a means to
draw boys to catechism class. All the other priests engaged in
oratory work are in varying degrees enmeshed in politics, and often
* See Vol. II, pp. 170, 361. [Editor]
5 In 1867 he became bishop of Saluzzo and in 1871 archbishop of Turin.
[Editor]
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A Chapel at Becchi
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their sermons are patriotic exhortations rather than religious in
structions. Instead, I intend to steer absolutely clear of politics.
Things being so, how can unity be achieved among men with op
posite points of view and methods? I am not blaming anybody, but
I do not want to be blamed either. Let us abide by the Scriptures,
“L et everything that has breath praise the Lord!” [Ps. 150, 6] You
have your plan, Canon. Carry it out. I wish you success. You will
have many opportunities to open other oratories. I too have my
plan. I think it is a good one; I know what means to use and I will
get along with it. Let each go his way in freedom. The only thing
that matters is to do good. Besides, I must be independent. To care
for many boys I shall need priests and clerics, men who will depend
entirely on me and not on others.”
“Does that mean you intend to found a congregation?” Father
Durando asked.
“Call it what you want. I must open oratories, build chapels and
churches, conduct catechism classes and schools; and unless I have
a loyal staff I cannot do anything.”
“B ut how will you be able to do all that? You would need build
ings and heaps of money!”
“Would need them? I already do need them, and what’s more
I ’m going to have them ”
Thereupon Father D urando stood up and said, “There’s no point
continuing the discussion further.”
Thus ended a plan which, though well intentioned, was unsound.
D on Bosco’s constancy was termed stubbornness, and although even
his most intimate friends ridiculed him, he remained steadfast in
his project. Not many years later, while recounting this episode to
some of his first clerics, he repeated what he had often said pre
viously. His words were recorded and passed down to us. “I was
never dismayed by anything because I knew, (and this it is that
gave me strength), that the Lord was going to bring to completion
His work by means of the very same boys attending the Oratory.
W hat’s more, even before it existed, I saw written in large letters
on the facade of the building that was to rise on the site of the
Pinardi house, exactly as you see it now, the words, Hie nomen meum,
Hinc inde exibit gloria mea [Here you will see my name; hence my
glory will come forth].
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
“I always kept going, convinced that I would soon have help.”
“A nd whose words were those?” asked his clerics.
“The Lord’s,” he answered. “I would have engraved them on this
house but for the fact that I did not want to give anybody pretext
for accusing us of pride.”
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CHAPTER 42
Tragic Events in Rome
T HE inscription HINCINDE which Don Bosco had seen
in his d ream s1 clearly referred to both sides of Via della Giar-
diniera. O n the further side was located the field where the church
of M ary Help of Christians was later built and where the M oretta
house stood. Besides a stable and a cellar, this building had nine
rooms on the first floor and nine more on the second; access was
through two stairways and a long balcony. The house, which had
its own well closeby, had a meadow both in front and in the back.
All in all, the whole estate was slightly over half an acre. On the
east, where the main entrance was located, it adjoined our well-
known Filippi brothers m eadow ;2 on the south it bordered on a Mr.
Rocci’s farm; on the west the Valdocco road; and on the north a
meadow belonging jointly to the Turin seminary and Mr. Rocci.
This was the meadow of Don Bosco’s dreams. Father John A n
thony M oretta, who had owned the building, had died in 1847, and
the entire property had been put up for auction. As we have already
said, Don Bosco, Father Borel and their assistants had intensified
their efforts to shield the boys from the ever increasing moral dan
gers. M ore than ever, D on Bosco realized the necessity for shelter
ing a larger num ber of boys and for further consolidating the festive
oratories. He was also anxious to expand the evening schools,
especially for young men, and as we know he succeeded in that too.
In view of all this he had tried, to no avail, to buy the whole
Pinardi house. M r. Pinardi had lowered his price, but it still stood
at sixty thousand lire, a truly exorbitant figure.
Fortunately Father M oretta’s property was now up for auction
1 See Vol. II, pp. 190f, 268, 318. [Editor]
2 See Vol. II, pp. 294ff, 327ff. [Editor]
323
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and Don Bosco was determined to buy it at any price. A t the auc
tion, held on M arch 9, 1848, he made an initial bid of ten thou
sand lire and raised it by a hundred lire at a time, until at 11,800
lire he topped all other bids and the whole property becam e his.
He took possession of it on A pril 1. H e now planned to move the
whole Oratory there and enlarge the boarders’ and guests’ quar
ters. As regards visitors, Don Bosco was always generous with his
hospitality, selflessly welcoming strangers and hoping that they
would find their stay both enjoyable and spiritually uplifting.
The deed of transfer, signed on M arch 9, was made public by the
notary Galeazzi on December 4. Don Bosco paid a deposit of only
601 lire and 75 centesimi plus 396 lire and 25 centesimi toward the
interest, a clear sign that he was short of money. Nevertheless, he
increased the number of boys living in the house to thirty, choosing
them from the most needy, physically and morally.
While Don Bosco was busy with his undertakings, tragic events
were unfolding in papal Rome. O n November 15, [1848] the
revolutionaries, whose plans called for first getting rid of the pope
and then destroying his authority and the Church, m urdered his
prime minister, Pellegrino Rossi, in broad daylight; then they in
cited the populace to make iniquitous demands and to rise in revolt.
A mob of revolutionaries and their followers surrounded the Quir-
inal Palace, the papal residence, disarmed the guards, aimed can
nons at the building, and threatened to demolish it. The rebels
riddled the palace with rifle fire. M sgr. Palm a, Pius IX ’s secretary,
was struck on the forehead and fell dead a t the pope’s side. There
was excited speculation over what the pope would do in this ex
treme situation. Would he take flight or would he give himself over
as a prisoner and victim to the rebels?
Pius IX was still undecided over the course he should take, when
a precious gift accompanied by a truly providential letter came to
him from France. The gift was the small pyx inside which Pius VI
had carried the Blessed Sacrament as his companion and comfort
when the French had forcibly removed him from Rome in 1799
and taken him across the Alps to die in prison at Valence. Both
the letter and the gift came from Bishop Pierre Chatrousse of that
city. Am ong other things, the letter said: “Holy Father, heir to the
name, the see, the virtue, the courage, and the tribulations of the
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great Pius VI, perhaps you will cherish this small but important
relic, which I hope will no longer serve the same purpose. But who
can fathom the hidden designs of God in the trials that, in His
Providence, He is preparing for Your Holiness?” 3 The pope took
both the letter and the gift as a heavenly warning. Banishing all doubt
from his mind, he decided to save himself and the dignity of the
Holy See by fleeing and putting into practice the admonition Our
Lord left us in the Gospel, “When they persecute you in one town,
flee to another.” (M att. 10, 23)
On the night of November 23, as darkened skies seemed to make
an escape all the harder, Pius IX entered his private chapel and
prayed fervently to Jesus Crucified to save His vicar. Then he rose,
changed into a disguise, and, accompanied by a single servant hold
ing a lantern, stole through a secret door and down long corridors.
W ith G od’s help he succeeded in dodging the sharp watch of his
enemies’ hired ruffians. A t a prearranged spot, he met Count Spaur,
ambassador of the king of Bavaria, who drove the pope in his own
carriage into the kingdom of Naples. Pius IX safely reached Gaeta
on the evening of November 25.
Thus the two sovereigns who had ushered in the reign of free
dom, as even their enemies acknowledged, were the first to suffer
its bitter consequences.
If the misfortunes of their beloved pope deeply grieved the O ra
tory boys, they were even more sorely distressed on hearing of the
heinous crimes committed against him. Later we shall relate how
they gave him proof of their filial affection during his exile and
how he rewarded them. The bishops of Piedmont ordered public
supplication, and in a moving public statement defended the pope’s
authority, decrying the harm which Italy would suffer for having
stripped the pope of his temporal kingdom. They also wrote to the
pope and expressed their grief at his exile in words of admiration
and comfort, assuring him that both clergy and people were with
him, promising prayers and requesting his benediction, counsel and
comfort in the long, enduring struggle.
The liberal and revolutionary parties had tried to stifle the bish
ops. VOpinione issued the following threat. “Now at last the gov
ernment will pass into the hands of those who are determined to
8 Spaur, Account of Pius IX's Journey to Gaeta.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
destroy the evil at its root, to punish those shepherds w h o . . . rather
than look after their fold have chosen to help an anti-national party
with intrigues, briberies, and deceptions.” Only an impudent revo
lutionary could have written such slanderous lines hinting at an
imminent persecution.
A nother sorrowful event increased D on Bosco’s grief. On D e
cember 6, [1848] Father [Louis] Guala passed away at the age of
73. Resigned to G od’s will, he was happy that his Convitto Ec-
clesiastico was safely in the hands of Father Cafasso, who had
recently been appointed rector of the adjacent St. Francis of Assisi
Church. He was given a magnificent funeral, attended by more
than four hundred priests in choir garb, Don Bosco among them.
They all escorted his body to the cemetery for burial in a lot which
he himself had purchased. He had willed his entire private fortune,
amounting to several hundred thousand lire, to Father Cafasso.
This legacy, together with other large sums of money from chari
table and wealthy people, enabled Father Cafasso generously to
assist the poor and to carry out works of charity and piety.
On December 16, 1848, Vincenzo Gioberti was appointed presi
dent of the cabinet and foreign minister. In a desperate attempt to
find support for the new war which was being planned against Aus
tria, Gioberti went to Paris to seek help from the French Republic.
His mission was a failure. France’s rejection of Gioberti’s request
was one reason which induced the Piedmontese Government to seek
reconciliation w ith the pope. Its aim was to try to forestall Pius IX ’s
expected appeal to foreign governments and prevent the republican
forces from overthrowing the monarchy. Gioberti, therefore, sent
envoys to Gaeta to invite the pope back to Rome under the protec
tion of the Piedmontese troops, and to request that, he retain the
democratic cabinet which had been formed. If this were not pos
sible, the pope was offered residence in any city of his choice in the
Sardinian States. U pon the pope’s refusal, Gioberti decided to oc
cupy Ancona, but Charles Albert opposed such action. Thereupon
Gioberti decided to send Piedmontese troops into Tuscany, the
scene of republican agitation, to restore that region to the Grand
Duke, but the other ministers opposed the plan. As a result, Gio
berti permanently lost his ministerial post on February 22, 1849.
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Possibly he did not wish to acquiesce completely to the orders of
the revolutionaries,
Gioberti favored order and moderation, but his colleagues had
other ideas. Indeed, during the Christmas festivities, which the O ra
tory boys celebrated with their usual devotion and solemnity, the
government gave an unpleasant surprise “gift” to the clergy.
In a circular dated December 25, 1848, Minister Urbano Rat-
tazzi pompously dared to rebuke the bishops of the realm, warning
them that in their writings, circulars and pastorals they were not
to use any expressions that could be interpreted as hostile to politi
cal personalities, and that if they wished to discuss political events
they had to conform to the viewpoint, aims, intentions, and de
liberation of the government.
On the same day, the Secretary of the Treasury, Vincenzo Ricci,
sent a confidential letter to the district directors of state properties
to tell them that the government badly needed accurate information
on properties owned by religious corporations, the Economato Gen
erate, bishops, chapters, and similar moral bodies. He also told them
to get inform ation on the num ber and size of church bells and the
number and quality of sacred vessels made of precious metals, but
to proceed discretely and cautiously. For the moment, however, the
government did not push the issue any further, but it did not stop
confiscating more church property and imposing other burdens on
the clergy. With a semblance of respect for ecclesiastical immunity,
it asked the apostolic nuncio’s permission to make the clergy join
in a loan which had been floated to help pay war damages amount
ing to 72,193,000 lire.
Thus ended the year 1848. The new year promised nothing bet
ter, yet Don Bosco found great comfort in seeing his work expand
through the purchase of Father M oretta’s house. Divine Providence,
however, let him use it for just a little more than a year, since the
Pinardi house, and no other, had been destined to be the cradle of
the O ratory of St. Francis de Sales. Don Bosco had barely started
repairs on the M oretta house when it was found that the walls were
about to collapse because of poor material and shabby workman
ship. There was nothing to do but suspend operations. Besides,
repairs would require substantial sums, and Don Bosco still had
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
to pay the greater part of the purchase price, over eleven thousand
lire plus interest. A t the same time he had to provide for his boys’
upkeep. Heavier taxes, a business recession, the urgent needs of
bereaved families, and the widespread hard times had greatly di
minished the alms which he usually received. Realizing that he just
could not yet have adequate facilities for his many undertakings, he
resigned himself to wait for a more opportune time. He therefore
decided to resell the M oretta property in two separate sales. These
deals went through at a considerable profit to Don Bosco in 1849,
on M arch 8 and April 10 respectively. Thus he freed himself from
a debt, and had a surplus that enabled him to carry on with his work
for some time.
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C H A P T E R 43
Side Activity
O n e day in 1876 Don Bosco told Father Michael Rua,
Father Celestine Durando and Father Julius Barberis,1 “When I
took up residence in Valdocco, I was concerned with only three
things: boys and whatever concerned their spiritual and material
welfare, the exercise of the sacred ministry, and the study of moral
theology.” His persevering study of moral theology was truly re
markable and should be an inspiration to his priests who wish to
be thoroughly faithful to their vocation of saving souls, including
their own. Let us not deceive ourselves. Holy Scripture says, “W hen
there is no knowledge of the soul, there is no good: and he that is
hasty with his feet shall stumble.” (Prov. 19, 2— Douay Version)
Don Bosco had really mastered moral theology. Father Cafasso
testified to this on various occasions. As a result, some priests who
had attended the Convitto with Don Bosco and some who had been
his fellow seminarians at the time of his ordination began to go
to him for help. After attending lectures at the Convitto as day
students, they would go to him for tutoring first at the Rifugio and
later in Valdocco at the Pinardi house. W hat drew them was his
singular ability to pinpoint the essentials of each treatise and apply
them to practical cases. Most of these priests were looking for a cram
course to prepare for examinations for diocesan faculties and to be
come chaplains, teachers, or curates in some village or other. Arch
bishop Fransoni had warmly encouraged Don Bosco to give these
refresher courses. He did not only teach; he instilled into his listeners
his own ardent love for the sacrament of Penance. He urged them to
be ever eager to save souls, ever willing to hear confessions at all times.
1A pupil at the Oratory in 1863, he became a Salesian and filled important po
sitions in the Salesian Society. He died in 1927. [Editor]
329
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Occasionally we heard him say, “It would be desirable for a priest
to eat so frugally as to be able to resume hearing confessions with
out inconvenience a half hour after his dinner.” He practiced what
he preached. H e carried out Father Cafasso’s sound advice to
priests: “If you want people to go to confession, first, speak fre
quently about confession; secondly, make it easy for them to go to
confession. You will be surprised at the results.”
Am ong those who attended D on Bosco’s lessons were Father
[Louis] Nasi, Father [Joseph] Trivero, Father [John Baptist] Gior
dano, the brothers, Fathers [John and Joseph] Vola, Father [Daniel]
Rademaker, Father De Amicis, Father [Charles] Palazzolo, Father
[John] Giacomelli, and many others; occasionally Canon Eugene
Galletti, later bishop of Alba, also attended. Msgr. Solari who stud
ied moral theology under Don Bosco assured us that he had learned
a great deal under his guidance. He added that many of the above
mentioned priests, learned theologians themselves, flocked to Don
Bosco’s classes because he especially treated of m atters concerning
young people and of methods of hearing their confessions quickly
and fruitfully. He presented many cases of conscience and taught
them how to ask questions, establish the degree of culpability, sug
gest to the penitent ways of avoiding occasions of sin, ascertain the
dispositions of the penitents, and finally give essential advice even
to the most uneducated of them. It was remarkable how he could
make confession simple and quick. A t the same time, in various
ways he taught prudence in asking questions. If, for example, a boy
confessed to blasphemy, Don Bosco did not like the confessor to
ask questions in such a way as to repeat the blasphemy himself.
On the lips of a priest this would fill him with horror. R ather, he
instructed priests simply to ask, “Did you curse God?”
He urgently stressed that they were never to make confession
hateful or burdensome by a curt reprimand, because boys would
then clam up and commit one sacrilege upon another. On the con
trary, confessors were to try to win the boys’ full confidence by
their kindness. Yet he also insisted on much reserve in dealing with
youngsters, suggesting that confession should never be heard as a
rule in any secluded place, that the confessor should not be too
close to the boy during confession, and that caresses or similar en
dearments be absolutely avoided. A suitable word prompted by a
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331
sincere desire for the salvation of his soul should be the key to the
boy’s heart. D on Bosco possessed a treasure-house of such words,
shared them with his eager students; he also taught them the expres
sions he used, short but penetrating, with which he aroused true
sorrow in the hearts of his penitents.
During these lectures he sometimes gave norms for preaching
and teaching catechism to the common people or to youngsters.
Since we have already spoken of this, we shall mention only two
other things in this connection. First, Don Bosco thought it was
preferable to follow the diocesan custom of preaching in the Pied
montese dialect so that the congregation might more easily under
stand the word of God. Therefore, from 1841 to 1850 he and his
co-workers exclusively followed this practice. After that date, as his
schools increased and boys came from all parts of Italy and even
other nations, he began to preach in Italian. A t the Oratory, how
ever, until about 1865, most of the Sunday evening instructions
were given in Piedmontese, especially since the boys enjoyed the
witty popular sayings which enlivened them. D on Bosco’s only con-
concern was that the boys understand and learn. In his regulations
for festive oratories, along with wise suggestions for preaching, he
stressed the importance of clarity in explaining the eternal truths of
the Faith.2
The second thing we wish to mention is his advice to preachers
never to bring out, either in sermons or in private conversations,
objections against the Faith in order to refute them, unless they
were already fully known to the congregation and it was necessary
to defend the honor of God. He maintained that it was enough to
state and prove that God had taught or commanded this or that.
Never should a preacher disturb one’s simple faith.
One day a priest was telling Don Bosco in the presence of some
boys how a Protestant writer had brazenly concocted and published
a tract against the sacrament of Penance. According to him, con
fession had been instituted by the Fourth Lateran Council for its
own purposes. He had even made up the names of fictitious persons
who were supposed to have suggested, opposed, or approved the
proposal. Don Bosco said nothing, but after the boys had gone, he
2 A rather lengthy footnote has been transferred to Appendix 8 of this volume.
[Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
asked the priest, “Before speaking, did you first consider the effect
of your words on the minds of those boys? Did you notice how
attentively they were listening?”
“I spoke so as to make them understand how the enemies of
our Faith use lies as a weapon!” the priest rejoined.
“But did you prove it? And would the boys have understood,
even if you did?” replied Don Bosco. “W hat need was there to tell
them all that rubbish in such detail? False teachings sink in easily,
but it takes skill, knowledge and time to refute objections. Even
the slightest doubt can harm young people; it may long linger in
their minds, and in some cases even lead to their ruin.”
This moral theology course became even more providential
for another reason. A baleful spirit had penetrated even the Con-
vitto Ecclesiastico. Its young priests and students had become very
excited over the new political developments and the war against
Austria. Certain books and newspapers had filled their minds with
quite unorthodox ideas of the pope’s tem poral power and of re
ligious orders. Father Cafasso had vainly tried to persuade them in
a fatherly m anner to keep aloof from such developments by show
ing them the evils shaping up against the Church and society itself.
But several among them, stubborn in their opinions, engaged daily
in heated arguments and songs to Italian independence. Father Ca
fasso would have liked to take drastic measures but, due to the
exceptional times they were going through, prudence counselled
against such action. Fortunately, Father Cafasso received a request
from the government for the temporary billeting of soldiers in the
Convitto. He obliged by having the student priests return to their
various dioceses in Piedmont. It was then that Father Cafasso urged
D on Bosco to continue his moral and pastoral theology courses
also for those Convitto students who, living in Turin, desired to
attend. When the Convitto was later reopened, the public lectures
were not resumed. This measure was taken in order to keep out the
day students and avoid the repetition of disorders. Don Bosco ad
mitted some of these students to his lectures.
W ith no remuneration at all Don Bosco continued his m oral and
pastoral theology lectures for about seven years. Caiion [Philip]
R avina, vicar general, deeply respected D on Bosco’s learning. W hen
ever D on Bosco’s student priests came to the chancery to be ex
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333
amined for diocesan faculties a note from Don Bosco with the
words sufjficienter instructus, would generally obtain faculties for
them with no examination.
As somewhat of an appendix to the pastoral theology course, Don
Bosco had established another weekly study circle in Valdocco for
the prudent development of his oratories. Participants were priests
known for their piety and learning, such as Father [John] Borel,
Father Robert Morialdo, the two brothers, Fathers [John and Jo
seph] Vola, and several others. The main object of their meetings
was to study ways of working ever more zealously for the spiritual
welfare of boys and of helping each other in facing the problems
posed by the enemy of souls. Father Felix Reviglio was present at
many of them.
Don Bosco continued his own private study of moral theology
even after he could not continue the pastoral theology courses. Ac
cording to Bishop [John] Cagliero, Don Bosco often proposed moral
and doctrinal cases to the more eminent theologians in Turin. At
times, after a serious discussion, these learned men would end up
accepting Don Bosco’s conclusions. D on Bosco was also interested
in Canon Law and sometimes debated with his friend, Canon Law
rence Gastaldi, who had studied at the University of Turin and
entertained several opinions not entirely conforming to doctrines
taught at Rome. Throughout his lifetime Don Bosco often held
meetings with learned canonists, especially Father [John Baptist]
Rostagno, a scholar and former professor at the Catholic University
of Louvain. When there were conflicts between Church and State,
bishops and religious orders, Don Bosco painstakingly secured in
formation on the directives and decrees of the Holy See and the
Councils; his prodigious memory stored up a vast wealth of knowl
edge that he never forgot. His incessant mental activity was indeed
a wonder!
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C H A P T E R 44
Apostolate of the Press
Y 1849 most people seemingly hostile to D on Bosco’s
work had changed their minds, impressed by his achievements; all
the more so since his truly exemplary life, rich in good deeds, was
ample proof of his good faith. Up to this time no publication had
mentioned anything extraordinary about him; yet it was already a
widespread conviction that he was not only the recipient of ex
traordinary favors from the Blessed Virgin, but that he had actually
performed miracles. Father Michael R ua and Father Ascanio Savio
have testified to this.
The fame of the Turin Oratory had already spread beyond Italy,
thanks to the noble Radem aker family,1 who in August, 1848, had
sailed home to Portugal from Genoa. The Rademakers, friends of
Don Bosco, had felt the beneficial effects of his supernatural gifts,
and eventually became the first link between the Salesians and Por
tugal. Father Daniel Rademaker wrote an interesting letter to Don
Bosco from Lisbon on January 9, 1849, describing their arrival,
the joyous welcome they received from relatives and friends, whom
they had not seen for so many years, the lamentable condition of
the Church in Portugal, the departure of a warship which the Por
tuguese government had put at the disposal of Pius IX , and the ill
ness of his sister, for whom, in his m other’s behalf also, he asked
prayers. The letter concluded:
I never shall forget you. Send me news about yourself; you cannot
imagine how interested I am. How is your health? Is the Oratory of St.
Francis de Sales doing well? Will you keep the feast of St. Francis de
i See Vol. II, pp. 245ff. [Editor]
334
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Apostolate of the Press
335
Sales this year too as in the past? Does Father Carpano have many boys
at the St. Aloysius Oratory? Can you give me news of Father Vola,
Father Bosio, Father Carpano, Father Borel, Father Palazzolo and Fa
ther Borghi? Please give my mother’s regards to Baroness Nasi and
my own to Father Nasi and to the priests I have mentioned. In closing,
I wish you the best of everything, especially for this new year. May it
be one of rejoicing for the Church, and not one of sorrow and mourn
ing, as 1848 has been.
Unfortunately his good wishes were not to come true; for Don Bosco
himself the year began with a grave sorrow. His stepbrother, A n
thony, who now and then came to the Oratory to visit Mamma
M argaret and Don Bosco, died rather suddenly on January 18,
after a brief illness. Don Bosco was informed of his death by his
brother Joseph, just as he was about to leave for Becchi. Despite
Anthony’s past opposition, D on Bosco had never forgone a chance
to show his sincere affection for him; now that his stepbrother was
dead, he took over the care of his two sons. One of them, Francis,
he took into the Oratory to teach him cabinetmaking; he grew up
to be an upright man. A nthony’s other son stayed at Becchi and
received help from Don Bosco as he needed it. Thus do saints take
their vengeance; there is no room in their hearts for rancor or
grudges. Father Rua, who was very close to Don Bosco for thirty-
eight years, always admired his goodness toward his stepbrother; he
never heard Don Bosco speak disparagingly of him.
But D on Bosco’s grief for A nthony’s death was little compared
to his deep distress over the diabolical campaign initiated by the
Protestants and revolutionaries in the press to pervert the minds of
the unwary. Nearly all novels, plays, and poems of those days were
in some way or other hostile to religion or morals. Angelo Brof-
ferio’s 2 licentious Piedmontese songs were very popular. A flood
of books obscenely illustrated glorified vice and corruption. Shouts
of “long live Pius IX !” were heard no more. Rather, lurid carica
tures of the pope were now being hawked about the streets. A
veritable beehive of historians set to work to distort truth, with the
aim of making all religions equal and destroying Catholicism. All
religious matters were monstrously distorted. Indeed, the Church
2 See pp. 193f. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
was depicted as the eternal foe of civilization, while the pope was
portrayed as the archenemy of Italy. The theatre, too, catered to
the lower instincts. Overtly or allegorically plays and skits venom
ously and scurrilously lampooned the clergy and held them up to
ridicule, while heretics and revolutionaries were shown to be heroes
and loyal, brave defenders of the oppressed. Hence it is not sur
prising that priests and even bishops were often insulted in public;
D on Bosco too was similarly hum iliated, as we shall now see.
On occasion groups of young ruffians would provokingly hold
dances in the meadow across from the Oratory. Don Bosco would
then walk to the dancing couples and, rather than give them a pre
text to revile and abuse him as they perhaps expected, he would so
graciously ask them to dance elsewhere so as not to disturb the
church services which had just begun, that they did not have the
heart to refuse. Though they would feebly insist on their rights,
since it was a public thoroughfare, and though they would try a few
more steps to the music, invariably they would give up and move.
Who gave Don Bosco this strange power over such people? Father
Rua stated:
Sometimes when I escorted him to town, I saw little street lads and
older boys insult him. He endured all patiently. If he had a chance, he
would say a few kind words to them; if distance, their bad disposition,
or other circumstances counseled otherwise, he calmly would go his way
without showing the slightest annoyance.
To this Joseph Brosio added:
Whenever Don Bosco went along the avenue now called Corso Regina
Margherita, a mob of urchins would insult him, yell obscenities, and sing
filthy songs. One day, when I was with him, I heard the usual insults,
which would have angered even the most patient Job. Trembling with
indignation at their insolence, I wanted to hit out at the brats, right
and left. But Don Bosco went on walking calmly, as though nothing
had happened. In fact, he even stopped and called the boys to him; they
hesitated a moment and then approached him. After gently and briefly
admonishing them for their conduct, he bought some choice peaches
from a street vendor and gave them to these “little friends of his,” as he
called them.
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337
Evil-minded persons tried to insult him in every possible way.
One evening, Don Bosco and Father Giacomelli were on their way
back to the Oratory and came to the Viale dei Gelsi which led
into Via della Giardiniera. Suddenly Don Bosco stopped; he had
stepped on garbage strewn across the road. At the same time sev
eral people hiding behind bushes began making rude, mocking
noises at him, showing clearly that they were behind this outrage.
Don Bosco looked toward the bushes. “Pay no attention to them,”
said Father Giacomelli. “N o,” answered D on Bosco. “I’m on my own
ground here!” He ordered them to shut their mouths. Father Gia
comelli expected an explosion of obscene replies, but all he heard
was the shuffling of many feet beating a hasty retreat.
On another occasion, a mob of boys who did not attend the Ora
tory began hurling stones at the main gate. Some flew above the
wall and endangered the boys in the playground. Don Bosco, who
was fearless when the safety of his pupils was at stake, decided to
go out and stop the attack; Joseph Buzzetti tried to dissuade him
with the pretext that those boys would soon tire and go away. Don
Bosco forbade anyone to go with him; then he opened the door
and walked alone into a rain of stones. Miraculously, as on other
occasions, he was not hit by a single stone. As he reached his as
sailants, they either turned and fled, or, dropping their stones, they
waited for him and let him talk them out of their senseless behavior.
Later, he sat on the ground as a sentry to make sure that the
enemy did not return in the very place where the church of Mary
Help of Christians now stands. Soon many of his young assailants
came back, one by one, and listened attentively as he began to
speak to them in a friendly voice.
Obviously these juvenile gangs had been driven to such violence
by what they heard from adults in their own homes and in the
streets, and perhaps they were also egged on by Protestant agi
tators. But the main responsibility fell upon the anticlerical press,
which unceasingly fanned these fires of hatred and constantly sought
to undermine all divine and human authority with their daily spite
ful attacks on the Church, Catholic worship, and religious orders.
Even the comic sheets featured sacrilegious cartoons. Such vitriolic
scribblers respected neither personal secrets nor the privacy of fam
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ily life, neither sound opinions nor spotless honor and integrity. In
short, nothing sacred or inviolable was spared from being dragged
through the mud and maliciously held up to the ridicule of the
mob. Although Archbishop Fransoni was no longer on the scene,
they continued to print lies about him in order to arouse public
opinion against him, charging that he was assisting the king’s ene
mies with church funds. N or did they spare Don Bosco. Vicious
articles in La Gazzetta del Popolo and II Fischietto mockingly
dubbed him The Saint, The Miracle Worker of Valdocco, thus per
verting the concept formed by the better people of Turin about Don
Bosco.
The bishops had registered a vigorous, eloquent protest with the
government against the excesses of the press and its outrageous at
tacks on the Faith, the clergy, and morals, but the government paid
no heed. When their protest was read in both the Senate and the
Chamber it was received with yawns, grumblings, and sneers. All
previous protests of the bishops, as well as appeals to the Constitu
tion and laws of the land, had been accorded a similar reception.
W hat weapons then were left to combat such a host of evils?
Obviously an irresponsible press had to be opposed by one that
was sound, honest and responsible. Archbishop [William Em man
uel] Ketteler of M ainz rightly said some time later that, had St. Paul
lived in that day and age, he would have become a journalist.
The staff of L ’Armonia began the counterattack, but very soon
proved to be unequal to the task inasmuch as the enemy was vastly
superior in number, more venturesome, and supported by people
in key government positions. A few other Catholic newspapers also
appeared at this time: 11 Conciliatore, Ulstruttore del Popolo, 11
Giornale degli Operai and Lo Smascheratore, but, for one reason
or another, several were forced to cease publication.
The scanty circulation of Catholic newspapers, however, was
principally due to the fact that the liberal press had been the first
to meet the public need at a time when the people hungered for
political news affecting so many vital interests and for the war
bulletins from the front, since most families had loved ones in
the army. As a result, those newspapers were avidly devoured and
through well-organized, vigorous distribution, were carried into
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Apostolate of the Press
339
every corner of the Sardinian kingdom. Astutely the anticlericals
had foreseen what such newspapers could do for their cause. The
common people were loath to think for themselves; an intellectual
sloth made them think, judge, and speak as others did. Though
claiming to speak their own mind, they actually let themselves be
led by the nose by some journalist whose ideas they bought for a
penny. This explains why godless ideologies, combined with overly
excited passions and a pagan concept of patriotism, were able to
make public opinion favor intriguers and plotters.
Ever alert to means of saving souls and safeguarding religious
and moral values of youth, Don Bosco was eager to be of practical
help to Catholic journalism. Since L ’Armonia was geared to a
rather educated class of readers, Don Bosco thought it a good idea
to publish a newspaper for the more common people. He formed
a committee with Father [Hyacinth] Carpano and Father Chiaves,
among others, and revealed his plans for the publication of a
politico-religious newspaper to be called L ’Amico della Gioventu
[The Friend of Youth] with features characteristic of a family news
paper. He had added the word “political” because at that time the
word “religious” by itself would not have attracted the readers for
whom the newspaper was intended. It was to appear twice a week,
with Don Bosco as its managing editor. Giulio Speirani and Gia-
cinto Ferrero were to be the printers and publishers; the editorial
office was to be located in their plant, and the committee members
were to receive a monthly salary. A circular letter, of which unfor
tunately no copy is available, was sent to all the priests in the dio
ceses of Turin, Ivrea, Asti, and Vercelli with subscription forms for
the purchase of shares to help cover the initial financial outlay.
Don Bosco’s friends among the pastors and other priests pledged
some money. Pledges were to be returned no later than February,
1849. Although the subscribers were few, some eight hundred
lire was collected; this seemed sufficient to launch the publication.
Among the principal subscribers were Canon John Francis Chioc-
cia of Trino Vercellese, Father Louis Porliod, canon penitentiary
of the Aosta cathedral, Canon Francis M aria Calosso of the Chieri
cathedral, and Father John Baptist Bottino, prior and vicar forane
in Bra. During its first three months the newspaper had about 137
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
subscribers, although there were a great many more readers, since
Don Bosco distributed it freely among his boys. The cleric Ascanio
Savio and others have told us they found it informative and en
joyable. Don Bosco avoided topics particularly irksome to the gov
ernm ent in his articles, dealing broadly with politics, that is, con
temporary events. His articles were of an edifying character, but
he also directed his fire at current errors and did not hesitate to
name and censure the more vicious publications. More often than
not, his articles entitled, “Blunders of La Gazzetta del Popolo,"
strongly refuted its blasphemies against O ur Lord, the Holy Eucha
rist, confession, the rosary, and the existence of hell, as well as its
slanderous comments on priests, bishops, and popes in that paper’s
vicious gossip column, II Sacco Nero [“The Black Sack*']. L ’Amico
della Gioventu did plenty of good in its own day. In addition to its
informative articles which filled a need, it kept the Oratory boys
from seeking the news of the day in a corrupt press which might
have stuffed their heads with unchristian notions. Although Don
Bosco had assistants, he did most of the work; he planned the whole
issue, checked every item, and even corrected the galley proofs.
A fter the first three months the newspaper’s subscription dropped
to 116. In an attempt to keep the paper alive in every possible
way, Don Bosco addressed a second circular letter to wealthy peo
ple in the city and provinces.
[No date!
Dear Sir:
The [uncontrolled] freedom of the press and the irresponsible handling
of religious matters by some segments of the press (which seem intent
only on dishonoring and vilifying religion) have convincingly pointed up
the need of publishing religious periodicals to counteract the influence of
these enemies of truth.
We are happy to say that UAmico della Gioventu is now three months
old. But it is urgent to make this antidote to irreligion available not only
to young people but to others as well. We therefore plan changes that
will make it welcome in every Catholic family. This enterprise requires
much money. Since our subscribers are too few, we invite you to partici
pate in this undertaking by purchasing shares at twenty, fifty, and one
hundred francs, to suit your goodwill and means. Shares may be bought
in installments till the end of this month: one fourth down and the bal
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ance in quarterly payments. Once increased circulation covers costs,
your advanced sum will be returned along with a free subscription and
premiums to be determined by the circulation.
Your well-known zeal for the people’s welfare and your serious inter
est in religious matters encourage us to hope that you will effectively
assist our undertaking; its sole purpose is to safeguard morals and
religion.
You can help us not only by purchasing shares, but also by promot
ing the newspaper. Therefore we are enclosing several copies for dis
tribution among such persons as would appreciate our efforts. The only
payment we want is the preservation and growth of our Faith.
Praying that God may reward you with every possible grace, we are
honored to be,
On behalf of the editors,
Father John Bosco.
P.S. Local shareholders are asked to bring the stub to the editorial
office; out-of-towners should mail it.
This letter did not bring the hoped for results because many
Catholics were still not convinced of the need for a good Catholic
press. Although Don Bosco did not lose hope and his readers num
bered over a thousand, he lacked funds, and his co-workers began
to quit in discouragement. The sixty-first issue of UAmico della
Gioventu was to be its last. After little more than eight months of
an independent, fruitful life, it merged with Ulstruttore del Popolo.
Founded in February, 1B49, and headed by a certain De Vivaldi,
this periodical was good and counted a substantial number of read
ers. Father Joseph Berizzi was among its contributors. Ulstruttore
took over the subscribers of UAmico della Gioventu. F o r the next
four or five months D on Bosco helped p u t out this paper to insure
right editorial policies and to make it a suitable substitute for
UAmico della Gioventu. He also wanted to write articles upholding
papal authority for as long as the pope remained at Gaeta. He with
drew from the newspaper only when Pius IX was restored to the
papal throne by the French. Don Bosco’s withdrawal, however, was
unfortunate. The journal changed its editorial policies and fell into
the hands of the liberals.
The difficulties he experienced in managing a newspaper quickly
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
convinced Don Bosco that Divine Providence did not want him to
become a journalist. He realized that the time he must spend on
research for such varied subjects as political economy, legisla
tion, and Catholic apologetics interfered with his other occupa
tions. Moreover he realized that unless a Catholic journalist went
along with the current of the times, he had to be ready to face
possible lawsuits, heavy fines, and even the risk of imprisonment.
Don Bosco had no intention of cooperating with error, but neither
could he run the risk of compromising his primary mission. In fact,
Lo Smascheratore, the successor of 11 Giornale degli Operai, after
putting up a spirited and intelligent defense of the Catholic cause,
became the first, in April, 1849, to be involved in a court trial
before a jury. Don Bosco realized that it would be very unwise
to create implacable enemies; disputes with irreligious journalists
would be unavoidable, and La Gazzetta del Popolo, thanks to its
powerful secret and public connections, could impose its will even
on the Chamber and Senate. Besides, he could foresee that there
would be other enemies, the Protestants, whom he would have to
fight to the finish, and that in the beginning he would be carrying
the whole weight of the struggle almost entirely alone.
As he was giving up journalism, Don Bosco had the satisfaction
of seeing that Father James M argotti, a brilliant student at the
Academy of Superga, would put up a successful fight against pre
vailing revolutionary ideas. In a career stretching over thirty-nine
years, first as a writer, then as editor of L ’Armonia, and later as
founder of UUnita Cattolica, F ather M argotti was not only to de
fend the honor of the pope but was also to kindle an ardent love
for him, for the Church and for her sacred rights in the hearts of
Italians. He would fight the revolution by disclosing its past, its
admissions, and the lives of its heroes, with whom he was very
familiar; he would use the very same weapons. His paper would
carry on effective, exciting, and victorious polemics. In a short
time UUnita Cattolica gained a daily circulation of m ore than
thirty thousand.
Financial difficulties and bothersome problems arising from the
demise of his newspaper further convinced Don Bosco to give up
journalism. We shall mention some of these to show how Don
Bosco acted in financial matters. He was under the impression that
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Apostolate of the Press
343
the printers had been fully paid for L ’Amico della Gioventu, but he
received a letter from them one day asking payment of 1,039 lire
for printing, and an additional 131 lire for postage. This put him
in an embarrassing situation. The sponsoring committee of L ’Amico
della Gioventu had been dissolved, and L ’lstruttore del Popolo,
which had inherited the defunct newspaper, had meanwhile changed
management and refused to honor a debt which it did not incur.
Left alone to deal with this burden— and it was not insignificant
in view of his scanty means— Don Bosco asked for clarification,
and started proceedings for a settlement. The very fact that Father
Cafasso did not come to his aid is a sure sign that the obligation
on D on Bosco’s part was, at least, uncertain. Finally on August 20,
1852, the printers sent a bailiff to Don Bosco to collect the entire
payment of the debt, on the grounds that he had been managing
editor of the publication.
Hoping to settle the matter amicably out of court, Don Bosco
wrote the printers [Speirani and Ferrero] the following letter.
October 15, 1852
Dear Sir:
Following our discussions and the summons I was served in regard
to L ’Amico della Gioventu, I spoke with the other members of the com
mittee. They were greatly surprised and when I showed them the sum
mons, they raised the following points:
1. They want to know the terms of the contract, and the date from
which the printing of the newspaper fell under joint responsibility of
publisher and managing committee.
2. Since nothing was said of this at the time of the merger with
L’lstruttore, they had assumed that no debts were outstanding.
3. They demand the stipulated monthly salary for the time when
the newspaper was printed at your expense plus the sale proceeds of sev
eral posters, the revenue from newspaper sales from March 20 until sus
pension of the publication, and the money orders which I had signed
and handed over to you. You make no mention of any of these things.
These points are raised by the committee. I personally do not know
what to say or what objections to raise.
Aside from the above, speaking for myself only as one friend to
another, with no regard to the pros and cons of the matter, I am ready
to offer you the sum of two hundred francs from my own pocket, with
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
out prejudice to your claims on other members of the committee. I make
this offer since I would regret any straining of the mutually satisfactory
relationship we have had for the past twelve years. Consider what it
means for poor Don Bosco to pay out two hundred francs!
Meanwhile, please accept my most cordial and respectful regards.
Awaiting your reply, I remain,
Your devoted servant,
Rev. John Bosco
P.S. Please send me also a listing of the books I received from you,
along with other pertinent information.
The printer did not accept the committee’s points, and rejected
the offer. Eventually, a settlement was reached on M arch 2, 1854;
D on Bosco paid 272 lire including the 131 for postage.
Possessing nothing of his own, Don Bosco faithfully adminis
tered whatever the Lord sent him to help his work and his boys.
He was a loyal defender of their rights, and protected them from
all harm without regard for his own convenience, but at the same
time he knew how to temper and reconcile the claims of justice
with charity, thanks to his gentle and affable manner.
Lastly we shall note that these troubles taught D on Bosco a
lesson which he repeatedly stressed to his followers: that journalism
was not their field of action, especially when it dealt in any way
with politics. In fact, in the rules for the Salesian Society he in
serted an article banning such activity. The Sacred Congregation
of Bishops and Regulars had it deleted, not because the Church
opposed such a ban, but because the article was too general and
would have required inopportune clarifications. Nevertheless, Don
Bosco continually repeated that his Salesians were to keep aloof at
all times from political contests, because the Lord had not called
them to such action, but, rather, to the care of poor, abandoned
children. The Church certainly is not lacking in men well equipped
for the arduous and dangerous tasks of this particular mission. In
an army there are those who fight in battle, and there are also
those who move the supplies, do sentry duty, dig trenches, and
perform other tasks equally indispensable in a common effort for
victory.
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Though he retired from journalism in 1850, Don Bosco took it
upon himself to promote Catholic publications in a quiet, subtle
way. In those years, only liberal and anticlerical newspapers were
to be found in the cafes. The owners, fearing public opinion, did
not dare offer their customers Catholic periodicals. To offset this,
Don Bosco, or more often someone else in his stead, began to fre
quent the various cafes; then, while sipping coffee, he would call
the waiter and ask for a copy of L ’Armonia or La Campana.
“We don’t have them,” was the invariable answer. The second
or third time he dropped in and could not find the paper, he ex
pressed amazement that such a reputable house did not carry such
a fine newspaper. He kept this up for weeks until the proprietor
would at last subscribe. Then, he would use the same stratagem in
other cafes. Thus, he was able to introduce Catholic newspapers
in most of the Turin cafes. Since customers were always asking for
them, subscriptions had to be regularly renewed. Before long they
were to be found also in public meeting places, hotels, and even in
stores. This greatly benefited the people of Turin, where a masonic,
revolutionary press had set up shop.
Don Bosco himself, however, except for isolated cases when he
had to acquaint himself with some important news, did not read
the papers. He advised his priests and clerics to do likewise, say
ing, “Such reading takes up a good deal of time which could be
better spent on more important matters. Besides, it diverts the mind
to m any useless things, which may harm some, and it arouses politi
cal spirits.” In this connection he also recalled Father Cafasso’s ad
vice to the priests at the Convitto. “I would rather that you did not
read newspapers when you go for a walk, even though they may be
good. People who see you will not make distinctions. They will say
or think, ‘Everyone reads the paper of his choice.’ They will think
they are justified in reading La Gazzetta del Popolo and II Fischi-
etto because they see you with L ’Armonia and La Campana.”
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CHAPT E R 45
Charismatic Gifts
J u k INDLY but firmly Don Bosco brought things back
to norm al in both the St. Francis de Sales and the St. Aloysius
oratories after the brief but dangerous political disturbances.
His moral ascendancy over his young charges stemmed from
the fact that they daily witnessed his virtuous life. They were con
vinced that he was truly a m an of God; they saw him as a living
embodiment of the Gospel, the model of a true priest, a faithful
portrait of Our Lord. Even in those days his young boarders and
non-boarders, one and all without exception, credited him with
extraordinary deeds. This conviction did not diminish as the years
went by. Hundreds of boys have told us things they themselves
had seen, or things that their companions had recounted to them.
Bishop John Caglierc wrote: “Yes, Don Bosco possessed the gift
of miracles. For those of us who lived at his side for so many
years, this is a fact. M any of the older pupils have assured me that
he performed miracles even before I entered the Oratory,1 and that
once the sacred Hosts were multiplied in his hands.” We shall cite
several incidents reported to us in writing; the first were gathered
by Father Cesar Chiala.
O n occasion Don Bosco preached or taught catechism informally
in the public squares. Once, at Porta Palazzo, finding himself in a
group of people, he began to tell them of the need of listening to
the word of God. Some young toughs happened to be present. Far
from listening, they deliberately and impudently made a lot of noise.
Don Bosco warned them several times to keep quiet, but to no
avail. One of them, a certain Botta, raising his voice above the oth
ers, shouted, “We don’t w ant to hear any sermons.”
1 John Cagliero entered the Oratory on November 3, 1851. [Editor]
346
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“If you were to be struck blind at this moment, would you then
listen to G od’s word?” D on Bosco rejoined.
“H ’m, that’s easier said than done!” shot back the young tough.
Meanwhile he turned to one of his companions and angrily shouted,
“You scoundrel, why are you hiding? Are you afraid? Come out!”
“W hat’s the m atter with you?” his companion answered. “Can’t
you see? I ’m right next to you.” “B ut I can’t see you___ Oh, my!
I can’t see any m o re .. .
Terror gripped the bystanders, and they all begged Don Bosco
to restore the young m an’s sight. He too implored him, “Don Bosco,
pray for me. Please forgive me!” And he fell to his knees in tears.
Thereupon Don Bosco replied, “Say an act of contrition. We
shall pray too, but meanwhile promise you’ll go to confession, and
then the Lord will give you back your sight.”
“Yes, yes, I will. I’ll m ake my confession right now.” He indeed
wanted to confess his sins then and there. Don Bosco and the others
prayed for him. Toward evening the young man had someone take
him to confession, and his sight was then restored to him.
Don Bosco was known for relieving toothaches. Once, when
crossing Piazza Emanuele Filiberto near Piazza Milano, he met sev
eral boys accompanying a friend of theirs suffering from an atro
cious toothache. The boy was screaming in pain and cursing wildly.
When his friends saw Don Bosco in the distance, they said to him,
“Look, here comes Don Bosco. Ask him for his blessing.” But the
youngster, maddened with pain, cursed Don Bosco and his bless
ings. Meanwhile Don Bosco came up to him, but the wretched boy
would not listen to him. A fter a few minutes, however, Don Bos-
co’s kindly admonitions had some effect. The lad calmed down,
dropped to his knees and recited an act of contrition, begging G od’s
forgiveness for his cursing and promising to go to confession. Don
Bosco then blessed him, and the toothache vanished.
News of these things spread, and persons similarly afflicted flocked
to him for a blessing and were instantly healed. To reduce the flow
of suppliants and to prevent people from attributing these healings
to himself, Don Bosco began to suggest and asked others to sug
gest to these sufferers some special act of piety in honor of the
Blessed Sacrament, the Blessed Virgin, or St. Aloysius. Once they
did this, their pain disappeared.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
The Oratory boys also received such blessed relief. Charles
Gastini told us the following story several times. One Sunday he
was suffering from a severe toothache and flung himself into bed.
Around eleven in the morning, after church services, Don Bosco
heard him groaning with pain and went to him at once. “W hat’s
ailing you, Gastini?” he asked. Poor Gastini, writhing in pain, could
hardly answer. So D on Bosco placed his hands on the lad’s head
and drew it close to his own chest. The pain disappeared as if
by magic. This was not the only instance of this kind during this
period. Joseph Brosio wrote the following account to Father John
Bonetti.
One day I was in Don Bosco’s room when a beggar came for alms.
He said that his five children were fainting with hunger for they had eaten
nothing since the day before. Don Bosco looked at him compassionately;
then he rummaged about until he found four soldi, which he gave to him
with his blessing. The man thanked him and left. Don Bosco then ex
pressed his regret at not having been able to give him more, even a
hundred lire if he had had it, because the man had been speaking the
truth.
I replied, “How do you know the man was telling the truth? You
don’t even know where he lives. Couldn’t he possibly be a swindler beg
ging for alms under false pretenses, deceiving honest folk and taking
their money to spend it in wineshops, drinking and eating at the expense
of others, making fun of everyone, especially priests?”
“No,” replied Don Bosco, “don’t talk like that, Brosio. That man is
sincere and honest. In fact, I might add that he’s a hard worker and
very devoted to his family. Only misfortune has reduced him to such
sorry straits.”
“How do you know all this?” I asked him.
Don Bosco took my hand in a tight grip and looked at me fixedly.
Then, as if confiding a secret, he said, “I read his heart.”
“What? Do you mean to say that you can read my sins too, then?”
“Yes, I can smell them,” he answered laughing.
And indeed this was true, because whenever I forgot to mention a
sin or transgression in confession, he would remind me of it, just as it
had been. How could he have known, unless he could read my heart?
After all, I lived at least a mile away from him.
Here is another instance. One day I performed an act of charity at
great sacrifice to myself. No one knew of it. The moment I arrived at
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the Oratory, Don Bosco came up to me, took my hand as he usually
did, and said, “Oh! what a lovely reward you’ve stored up for yourself
in heaven by that sacrifice!”
“What sacrifice?” I asked. Thereupon Don Bosco described in detail
what I had secretly done. It cannot be denied: Don Bosco could truly
read people’s hearts and see things from afar! I was to receive even fur
ther proof of it.
One evening in Turin I met the man to whom Don Bosco had given
the four soldi. He recognized me and told me that with those four soldi
he had bought cornflour for polenta and that there had been enough to
satisfy fully his whole family. He added that, after Don Bosco’s bless
ing, his affairs had improved day by day, and that truly Don Bosco was
a real saint, and he would never forget him. “At home,” he concluded,
“we now speak of him as the priest who wrought the ‘miracle of the
polenta’ because seven of us were able to eat our fill with only four
soldi of flour. At today’s prices there would hardly be enough for two
people.”
I frequently witnessed similar occurrences, often even more surprising
than the one above. One morning a woman, walking with a crutch and
a cane, led by another woman, came to see Don Bosco. She could
scarcely take even one slow step at a time, perhaps due to a nervous
ailment. She told Don Bosco that she wanted to talk to him privately,
so I withdrew to a distance. But when she left, I noticed that she was
walking without her crutch and cane. She told me, “Don Bosco has
healed me.”
But the most extraordinary event of 1849 was the following.
Charles. . . . , a fifteen-year-old boy who attended the festive ora
tory, fell seriously ill and in a short time was at death’s door. His fa
ther owned a small restaurant whose upper floor was the family’s liv
ing quarters.
The doctor informed the parents that the boy was in very critical
condition and that they should see to his spiritual needs. When they
asked their son what priest he wanted for his confession, he showed him
self anxious to have Don Bosco, his ordinary confessor. Unfortunately,
much to the youngster’s grief, that day Don Bosco was out of town.
Under the circumstances, the assistant pastor was sent for. Thirty-six
hours later the boy was dead; repeatedly he had been asking for Don
Bosco.
As soon as Don Bosco returned, he was told that people had come
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
several times looking for him; Charles, whom he knew so well, was
dying and was very eager to speak to him. Don Bosco hastened to the
boy’s house. A waiter first saw him and told him, “It’s too late. He
died twelve hours ago.” Smiling, Don Bosco replied, “Oh no! He’s
merely asleep; he just seems dead.”
The waiter stared at him with an air of ironic disbelief.
“Do you want to bet a pint that he’s not dead?” Don Bosco rejoined
almost in jest.
Meanwhile the boy’s parents had come downstairs and, hearing his
words, sobbingly told him that poor Charles indeed was dead. “It can’t
be,” said Don Bosco. “May I see him?” He was immediately ushered
into the boy’s room where his mother and an aunt were praying at his
bedside. The body was already laid out for burial, swathed and sewn
in a winding sheet with a veil drawn over his face as was then the
custom. A lamp was burning beside the bed.
Don Bosco drew near the bed, thinking, “Who knows whether his
last confession was a good one? Where is his soul now?” After asking
the person who had escorted him into the room to withdraw, Don Bosco
recited a short, fervent prayer, blessed the dead boy and called to him
twice in a tone of command, “Charles, Charles, get up!” The corpse
began to give signs of life. Don Bosco quickly hid the funeral lamp,
ripped open the winding sheet, and uncovered the boy’s face. Charles
opened his eyes as though awaking from a deep slumber, looked be-
wilderedly about him, then sat up and asked, “Where am I?” Finally,
his gaze fell on Don Bosco.
“Oh! Don Bosco!” he exclaimed. “If only you knew! I wanted so
much to see you! I sent for you so many times___ I need you very
badly. Am I glad you woke me up!”
“So am I, Charles,” replied Don Bosco. “Now tell me everything you
want to say. I came just for that.”
“Oh! Don Bosco,” continued the boy, “it’s a wonder I’m not in hell.
In my last confession, I didn’t dare confess a sin I had committed a
couple of weeks before. A bad companion had talked me into it___
I had a terrible dream. I dreamed that I was on the edge of a big fur
nace where many devils had chased me. They were just about to push
me over when a lady stepped between me and those ugly monsters, say
ing, ‘Wait! He has not yet been judged!’ I was terribly scared, and just
then I heard you calling me and I woke up. Now I want to make my
confession.”
The boy’s mother and aunt who had been present all the while, could
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not believe their eyes. At a word from Don Bosco, badly shaken, they
rushed out to summon the rest of the family.
Meanwhile, Charles had sufficiently recovered from his fear of those
demons and began his confession with every sign of true contrition. As
Don Bosco was giving him absolution, his mother and the rest of the
family walked into the room. Turning to his mother, Charles said, “Don
Bosco is saving me from hell.”
For about two hours Charles was in complete possession of his facul
ties, but all the while his body remained cold, even though he could
move, look around, and talk. Among other things, he repeatedly asked
Don Bosco to warn the boys always to tell all their sins in confession.
At last, Don Bosco said to him, “Now you are in the state of grace.
Heaven stands open for you. Do you want to go there or remain here
with us?”
“I want to go to heaven,” replied the boy.
“Goodbye then, until we meet in heaven,” continued Don Bosco.
Thereupon young Charles closed his eyes, lay back on the pillow and
quietly fell asleep again in the Lord.
It must not be thought that the event caused any stir in the city.
Don Bosco had acted most naturally and matter-of-factly when he
had stated that the boy was not dead. Besides, the continuous politi
cal agitation and war nerves of the early months of that same year
fully preoccupied people to the exclusion of everything else. F u r
thermore, out of delicacy and respect for the boy’s memory, the
family must have kept the matter secret, and hushed it even among
the neighbors.
Nevertheless, the word got around among the boy’s companions,
and for many years this event was accepted in the Oratory as an
undisputed fact. They knew the location and signboard of the res
taurant, the boy’s full name, the place his family had originally
come from, and his long-standing friendship with Don Bosco. In
fact, at the beginning of 1849, Don Bosco had called on the family
to invite one of Charles’ brothers to the Oratory. He came only
once; later, he volunteered for military service, fought at Novara,
was wounded and sent home; he died shortly thereafter.
In citing only a few among the hundreds of boys who knew of
these happenings, we shall mention Joseph Buzzetti first. Although
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
he did not see the event, he unquestionably did hear of it imme
diately afterward from one who had been present, for, years
later, he never doubted the authenticity of the facts, as he himself
told us several times. His conviction was shared by Bishop John
Cagliero and by [Peter] Enria,2 who came to the Oratory in 1854.
Father [John] Garino and Father [John] Bonetti heard of the mir
acle from their schoolmates when they enrolled at the Oratory in
1857. [John] B isio3 came to know of it in 1864 from some of the
first pupils of the Oratory and from a young lady named Teresa
M artano, who knew Don Bosco even before 1849 and who was
living in Turin at that time.
A further confirmation of this extraordinary event came in 1889.
Father Anthony Sala,4 while traveling by train to Parma, met an
elderly Christian Brother who was stationed there. When the con
versation got around to Don Bosco, the Brother told Father Sala that
he had been an elementary school teacher in Turin in 1849, and
that the event in question, the temporary resurrection of Charles,
was an undisputed fact.
W e also have F ather M ichael R ua’s testimony. He declared:
Don Bosco would often come to hear our confessions when I was
attending the Christian B rother ’ School in Turin in 1849. I remember
hearing him once tell us in a sermon that a boy named Charles who had
died had been recalled to life by his regular confessor and had again
passed into eternity after receiving absolution from his sins. Don Bosco
did not tell us who the confessor was, but later I again heard of this
miracle from different people, who all attributed it to Don Bosco him
self. Many years later, as a priest, or shortly before I was ordained,
taking advantage of our deep friendship I asked Don Bosco whether
he was really the one, as many people said. He answered, “I never said
that I was the priest in question.” I did not insist so as not to abuse his
confidence. I was satisfied that he did not deny it, but limited himself
to the statement that he had never said so.
Moreover, Don Bosco told the story to the Oratory boys more
than fifty times, and hundreds of times to pupils in other schools,
2 A Salesian coadjutor brother who died in 1898. [Editor]
8 A pupil and later a lifetime Salesian cooperator. [Editor]
4 At this time he was a member of the Superior Chapter of the Salesian So
ciety. [Editor]
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although he never once alluded to himself or to people and places,
and he omitted details that might give him away. It was obvious
that he had witnessed something which had made a very profound,
lasting impression on him. But once, in 1882, he made a slip in
telling the story to the boys at our school in Borgo San M artino
after night prayers. His mind was quite tired, and in the middle of
the narrative he inadvertently switched from the third to the first
person singular, saying, “I entered the room; I spoke to him; he
answered me.” He continued thus for some time, before switching
back to the third person. We were there and noticed that while
Don Bosco was talking, the Salesians exchanged significant glances;
the boys, instead, were raptly looking at him. After his talk Don
Bosco passed through the crowd of boys to go to his room, and as
they pressed around him it was obvious from his expression and
words that he was perfectly unaware of the slip he had made. No
one dared call his attention to it so as not to embarrass his humility.
Lastly, we are quite anxious to report the testimony of a very
im portant person, F ather John Joseph Franco, S. J.
Roma, Via di Ripetta, 246
February 24, 1891
Reverend and dear Father Lemoyne:
I have read in the paper that you are gathering material for a biog
raphy of the late, lamented Don Bosco for whose introduction to the
cause of beatification canonical proceedings have already begun. It was
stated that you would accept and welcome even brief notes concerning
him; hence, I hasten to add my own tiny stone to this edifice.
I had conversations with that revered man several times in Turin,
Genoa, and Florence, occasionally at great length in complete privacy.
The first impression he made on me was that of a simple-hearted man
of no special talent, but hardly had he spoken than I had to revise my
opinion. Indeed, as the conversation progressed, I fully realized that
he was an exceptional man gifted with sound judgment, remarkable
prudence, the loftiest and purest motives. His quiet, unassuming speech
was so measured and meaningful that it would have been worthwhile
taking it down verbatim. I can think of no other person whose conver
sation has inspired me with a similar admiration. I felt I was talking to
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
I have held and still hold him to be an extraordinary man, full of
divine graces. This opinion I formed from what I knew of his life, his
bearing, and his undertakings. I was deeply edified by his sincere, ef
fective, fruitful charity and zeal toward poor children and all kinds of
street lads in his attempts to rescue them from vice, provide for their
needs, educate them, form their character, and above all win them for
Our Lord. In all this I saw a close resemblance to Our Lord’s spirit,
utterly selfless, a brilliant exemplification of St. Paul’s words, “The love
of Christ impels us.” [2 Cor. 5, 14]
I was so convinced of his extraordinary goodness, that I thought it
but natural that he should perform miracles, for this gift is generally
granted to the great servants of God by Divine Providence. Had some
one told me that he had indeed performed miracles even more than
once, I would not have been in the least surprised.
As a matter of fact, I did hear tell of them .. . .
Here the letter describes an extraordinary event concerning Don
Bosco to which we shall refer later.5 It then continues:
I heard reliable and devout people of Turin tell that Don Bosco was
once called to assist a sick boy, but he got to him after the boy had
already passed away.
He then called him back to life and heard his confession in much the
same circumstances as those in which St, Philip Neri resurrected a
young man named de’ Massimi. At that time I also heard that someone
had recorded this incident and was saving the document to Don Bosco’s
glory after his death.
This is all I can tell you, dear reverend Father. Please feel free to use
this information as you think best.
Father John Joseph Franco, S. J.
F o r the same reason A rchbishop [Marcellus] Spinola of Seville
unhesitatingly accepted the fact of young Charles’ death and tem
porary resurrection when in M ilo he published his pamphlet Don
Bosco and His Works. But what we consider most im portant is the
notable number of conversions and sincere confessions that can be
traced to the narration of this event. They are indeed moral m ir
acles, each of them as remarkable as the physical one we have
already described. The efficacy of speech granted him by G o d 0
6 See pp. 404ff. [Editor]
*See Vol. I, p. 386. [Editor]
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Charismatic Gifts
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manifested itself in so many ways that D on Bosco’s entire life may
be described as a continual hymn of praise to the omnipotence,
providence, and mercy of God. Bishop Cagliero, who daily wit
nessed so m any extraordinary happenings, added this: “As for me,
the greatest miracle of Don Bosco was his successful struggle of
some fifty years to steer his course through a stormy sea amid end
less shoals and billows which threatened to submerge the [festive]
oratories and the Congregation of St. Francis de Sales.”
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CHAPTER 46
A Generous Gesture
T H E Piedmontese government had not given up all hope
of victory, especially since the bulk of the Austrian army was now
busy putting down a fierce H ungarian uprising. O n February 1,
1849, at the opening session of the Chamber, Charles Albert an
nounced that the army had been reorganized, its morale restored,
and that it was now ready to drive the Austrians out of Italy. The
people evinced scant enthusiasm for war, but the secret societies
stepped up their agitation, volunteers and political refugees kept
making warmongering speeches, and the newspapers played up
alleged atrocities committed by the Austrians in Lombardy and
Veneto. General Radetzky himself was accused of having violated
the armistice. M eanwhile, General Chiodo, Gioberti’s successor
in the cabinet, was forming a military alliance with political agi
tators who, on February 9, had declared an end to papal rule in
Rome and proclaimed a republic. In Lombardy and Veneto liberal
leaders got ready for a revolt scheduled to break out in various cities
on March 21.
While the stage was being set for new uprisings throughout Italy,
the sympathies of all Catholics were with Pius IX who was in a
veiy difficult situation. As shepherd of three hundred million Cath
olics scattered all over the globe and as teacher of all nations, the
pope must meet countless spiritual and temporal needs.1 Aside from
other things, he has to preside over the Sacred Congregations which
assist him in the government of the whole Church; he has to pro
vide for the Holy See’s representatives, sent to foreign governments
for the protection of the faithful subject to them; he has to send
and support missionaries in those lands where the true God and
1A footnote giving population statistics of 1902 has been omitted. [Editor]
356
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A Generous Gesture
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the fruits of Redemption and of Christian civilization are still un
known; briefly, he has to provide for countless needs.
Forced to leave Rome, deprived of all possessions, Pius IX found
himself unable to cope with all these needs, to the great detriment
of souls. Ferdinand II, king of Naples, generously welcomed him
in Gaeta, but he could not be expected to contribute all that was
needed for the proper running of the universal Church; nor was it
right that the burden of providing for the pope should weigh on
one country alone. Consequently, when this state of affairs became
known, the bishops of France and later all the bishops of the Cath
olic Church appealed to the faithful, exhorting them to come gen
erously to the aid of their supreme shepherd. The faithful responded
readily, and in a short time all classes of people began to vie with
one another to assist the pope. The action of the French bishops
was emulated in Spain, Belgium, Germany, and even in the Am er
icas; in India, China, and in the most remote nations of the Catholic
world. Collections were taken up in all the churches of Holland
and in Amsterdam itself, thanks to the initiative of a Protestant
minister. The exile of the pope was the occasion that revived in our
times the so-called “Peter’s Pence” which enables the pope to make
the kindly influence of his lofty apostolate felt in the farthest re
gions, and meets the immense spiritual and temporal needs of the
world-wide Catholic family. It is also a magnificent proof of the
loving attachm ent of the faithful to the See of Peter.
Italy, although in a state of upheaval, could not remain aloof
from such a worthy undertaking. Piedmont above all vied with the
other regions of Italy in a substantial proof of its unalterable attach
ment to the Vicar of Christ. In Turin, at the beginning of February,
a group of zealous ecclesiastics and laymen formed a committee
to solicit contributions from the faithful for the Holy Father. The
committee included such prominent figures as Marquis Ludovico
Pallavicini-Mossi, senator, M arquis Birago di Vische, M arquis Fa-
bio Invrea, Father William Audisio, Father Cerutti, and Canon
[Francis] Valinotti. Other prominent laymen, among them Count
Camillo Cavour, brother of M arquis Gustavo, also helped solicit
contributions. On February 9, 1849, VArmonia launched its own
campaign on behalf of the pope.
When the faithful in farm areas came to know of the straitened
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
circumstances of Pius IX , they felt honored to come to his aid.
Contributions quickly poured in not only from the wealthy but also
from the poor, who generously offered the fruit of their toil and
their meagre savings. On this occasion, D on Bosco’s boys were over
joyed at being able to give tangible evidence of their affection for
the pope. Gladly they deprived themselves of the few soldi they had
— they needed them badly themselves— and offered them to the
pope.
While at the O ratory D on Bosco’s destitute boys were glad that
their gesture would console Pius IX , the Piedmontese government
rejected the armistice with General Radetzky, commander-in-chief
of the A ustrian army, on M arch 12. The Piedmontese army, six
divisions totaling 120,000 men, set out for war. Seventy thousand
spread along the banks of the Ticino on a front of over a hundred
miles. It was a strategic blunder. Shortly thereafter, Como and
Brescia revolted. O n the evening of M arch 14, Charles Albert left
Turin for Novara, and on the same day Minister Sineo asked the
bishops to convince the people of the need for this war, and to
order prayers for victory. The bishops obliged, as they had done
before in such circumstances. The Oratory boys also prayed for
victory, all the more so because Count [Joseph Provana of Collegno
had brought] a gift of two hundred lire to D on Bosco on Febru
ary 5. According to F ather Borel’s memoirs, everything indicated
that this donation came personally from the king.
Meanwhile at the Oratory an unforgettable event was in prepara
tion. O n M arch 25, the “Peter’s Pence Com m ittee,” at D on Bosco’s
invitation, sent two distinguished members, Canon [Francis] Vali-
notti and M arquis [Gustavo] Cavour to the Oratory to receive the
boys’ contribution personally. The turnout of boys was great since
it was Passion Sunday and the feast of the Annunciation. Among
documents we have found a copy of the address given on this occa
sion by one of the boys on behalf of his companions.
Distinguished Guests:
The sad news that the Holy Father was in straitened circumstances
filled us with sorrow, all the more so since we realized we could not
help him. Yet we wanted to give some token of our esteen and filial
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A Generous Gesture
359
love for the Supreme Pontiff, our common Father, successor of St. Peter
and Vicar of Jesus Christ. We all did our best to offer him the modest
pittance of the poor. We have collected thirty-three lire. Really, it is an
insignificant sum, considering the purpose for which it is intended, but
surely it will be kindly accepted if our age and social position as poor
young apprentices are taken into account.
Respected guests, we know that you are good-hearted, and therefore
will welcome our humble offering. You know that we would give much,
much more, if only we could.
If the Holy Father could hear us now, we would like to tell him
unanimously with profound respect, “Most Holy Father, this is the
happiest moment of our lives. We boys consider ourselves lucky to be
able to give you this token of our love. We declare ourselves your lov
ing sons. Despite the efforts of the wicked to entice us from the unity
of the Faith, we recognize in Your Holiness the successor of St. Peter
and the Vicar of Jesus Christ. Totally convinced that whoever is not
united with you shall be eternally lost and that no one separated from
you belongs to the true Faith, we declare our firm will to live and die
forever united to this Church of which you are the visible head, and to
sacrifice all we have, our very lives if need be, to prove ourselves worthy
sons of so loving a Father.”
The youthful orator ended his speech as follows.
Illustrious guests, please accept these simple, sincere words coming from
our very hearts. We trust that your great goodness will make up for
our insufficiency.
Following this stirring address a group of boys sang a hymn in
honor of Pius IX which the enterprising Father Hyacinth Carpano
had taught them.2
The distinguished guests were deeply touched by the speeches,
the offering, and the singing; in turn, they addressed a few words
of praise and encouragement to the boys. On taking their leave,
they said, “Such noble sentiments deserve to be brought to the at
tention of the Holy Father, and this we shall do.”
M arquis [Gustavo] Cavour, then a contributor to VArmonia,
described this ceremony and praised the Oratory in a special article
which we reproduce here.
2 Omitted in this edition. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
A charitable institution, of which the Catholic Faith is an inexhausti
ble source, had been doing very well for several years in the poorest
suburb of this city, inhabited almost exclusively by people who strug
gle daily for a precarious living and who are often destitute in time of
illness or unemployment. In his concern for the welfare of souls, a
zealous priest, Don Bosco, has dedicated himself entirely to the merci
ful task of saving a great number of boys of this neighborhood from
vice, idleness and ignorance. Because of the poverty or neglect of their
parents, these lads were destined to grow up with no spiritual or mental
training. To meet this need Don Bosco has set up house in some small
rented homes adjoining a little meadow and opened the [so-called] Ora
tory, placing it under the patronage of the great bishop of Geneva, St.
Francis de Sales. To this Oratory he has attracted poor and neglected
boys; in its modest quarters he gives them that training in religion which
is the greatest need in life. Don Bosco teaches them to carry out their
duties, practice their Faith, and live peacefully and sociably with others.
At the Oratory the boys also learn reading, writing, and arithmetic, and
in an adjoining playground they play games and enjoy other pastimes.
After class and on Sundays and holy days they spend their leisure
time in a way that benefits them physically and spiritually, especially
at their young age. Don Bosco is always with them as their teacher,
companion, exemplar and friend.
On Sundays and holy days some four hundred boys gather on [Don
Bosco’s] premises, which are plain enough and hardly attract attention;
but the good being done there is truly impressive. All these boys, who
for the most part would grow up ignorant and dishonest, are being
brought up to lead upright and useful lives. Their tireless teacher and
friend spares no effort in placing them in apprenticeship with some good
employer. A boy recommended by Don Bosco is readily accepted be
cause employers know that Don Bosco’s recommendation is a guaran
tee of his upright character. Many adolescents set out every year from
this nursery of honest workers. They are able to stand on their own
feet, and we have reason to believe that all their lives they will stay on
the path of virtuous living begun in their early years.
We must also add that boys who are orphaned or destitute through
family misfortune find a home in this very place and receive food and
board until they are able to make a living on their own.
On the feast of the Annunciation two members of the “Peter’s Pence
Committee” were invited to the Oratory by its worthy founder to receive
a donation that those good, exemplary youngsters wanted to contribute
to the Holy Father’s fund. Informed of the tragic events at Rome and
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A Generous Gesture
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of the forced exile of the pope, these boys wished to add their mite to
the funds now being collected by the faithful in Turin as a token of filial
love for the Vicar of Christ.
The two representatives of the “Peter’s Pence Committee” were
warmly welcomed by the director of the Oratory where so much good
is done, and were deeply moved when a lively crowd of smiling young
sters encircled them. Two boys came up to them, and while one placed
on a table the thirty-three lire they had collected, the other delivered a
simple, but moving address, part of which we report below.
After quoting a sample passage, the marquis continued:
The Committee representatives were deeply stirred by the speech de
livered with eloquence and deep feeling by a youngster who in daily life
is a hod carrier but yet harbors such generous, noble sentiments. In
reply they told the boys that the “Peter’s Pence Committee” was proud
to have them as partners in an undertaking which was a profession of
that Faith which so elevates men regardless of their social condition.
Then they asked the young orator for a copy of his speech, which they
forwarded to the apostolic nuncio. The latter was highly pleased and
promised to send it to the pope’s pro-secretary of state as evidence of the
boys’ highly commendable sentiments, all the more praiseworthy when
one considers their social condition and their antecedents.
We have dwelt somewhat at length with this undertaking because we
consider it a newsworthy event deserving our highest praise.3
The contribution of thirty-three lire and the last part of the boy’s
speech were mentioned also in the [Italian edition of the] Histoire
Universelle de VEglise Catholique by Rene Francois Rohrbacher.
After describing several moving gestures of solidarity with the pope
in his hour of need on the part of the poor, the author introduces
the Oratory boys’ donation as follows.
. . . . Even more impressive is the fact that a group of very poor young
apprentices, by saving a few soldi every day, were able to gather the
modest sum of thirty-three lire, which they gave to the “Peter’s Pence
Committee” with a deeply moving letter.4
8 VArmonia, No. 40, 1849.
4 See Vol. XV, p. 558 of the Sixth Italian Edition.
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CHAPTER 47
The Popes Appreciation
O N M arch 26, [1849] the very day after the Oratory
boys sent the exiled pope their token of love, sorrow and consterna
tion struck Turin in the tragic news of the defeat of Charles A lbert’s
army. After several skirmishes on the banks of the Ticino, seventy-
five thousand Austrians finally m anaged to cross the river through
the negligence or treachery of General Girolamo Ramorino who
was to have prevented such a crossing. The maneuver cut the Pied
montese army in two, and the Austrians, under M arshal Radetzky,
marched against a larger concentration of the Piedmontese army
camped midway between M ortara and Vigevano. After an engage
ment on M arch 21 at Sforzesca, the Austrians succeeded in storm
ing M ortara. Two days later, Piedmontese and Austrians met in a
decisive battle at the walls of Novara. Both armies fought gallantly,
but toward evening the Piedmontese were forced to retreat.
Throughout the fierce fighting Charles A lbert fearlessly spurred
his men on. Once he realized that all his hopes were dashed and a
truce was imperative, he decided to end his royal career with a final
sacrifice, in order to pave the way for a more favorable peace treaty.
On the same evening, in the presence of his two sons, Victor Em
manuel and Ferdinand, and his adjutants, Charles Albert abdicated
in favor of his older son, who became Victor Emmanuel II. He
then embraced and kissed each of those present, thanked them for
their services to him and to their country, and left Novara after mid
night in the company of two servants. Some days later he was re
ported to be in Oporto, Portugal, which he had chosen for his
voluntary exile.
Bergamo and Como had completed preparations and were all
set to rebel when they heard of the defeat at Novara. Immediately
362
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The Pope's Appreciation
363
they called everything off. The Brescians instead, misled by false
reports of a Piedmontese victory, revolted against the Austrians,
but were forced to surrender after eight days of heroic struggle.
That day, M arch 26, the new king signed an armistice with
Radetzky, agreeing to, among other#things: a peace treaty; the
withdrawal of Piedmontese troops from the duchy of Modena, the
territory of Piacenza, and several parts of Tuscany; and the recall
of the Adriatic fleet. Fiery newspaper articles demanded the con
tinuation of war; violent speeches in Parliament denounced armi
stice; mobs roamed the streets shouting curses against the alleged
traitors; sorrow and terror filled the homes of peaceful citizens.
Greater tragedy could not have struck had the Austrians reached
the gates of Turin. Victor Emmanuel II got to the city in the dark
ness of night, and on M arch 29 issued his first proclamation to the
people, telling them of his ascent to the throne. Significantly he did
not follow the hallowed custom of inaugurating his new reign by
invoking G od’s assistance. O n M arch 29 he took his oath of al
legiance to the Constitution, dissolved Parliament, and called for
new elections.
Turin was again plunged into gloom on April 1 by news of a
revolt in Genoa, provoked by the republicans, who falsely alleged
that Piedmont had ceded Genoa to Austria. The insurrection was
quickly put down by [General] Alfonso Lamarmora, who rushed
there from southern Liguria with eight thousand men. News from
other parts of Italy was no more encouraging to the liberals. Embold
ened by the assistance of 140,000 Russians overrunning Hungary,
Austrian troops marched into the duchies of Parma and Modena
and restored their dukes to power. In Tuscany the populace, weary
of oppression, had driven the republicans from power and recalled
Leopold II to his throne from M ola di Gaeta. Pushing through
Tuscany, the Austrians attacked Leghorn at the beginning of May,
scattering the rebels who had dug themselves in there in a last ditch
stand. A t the same time the Neapolitan troops seized Palermo on
April 20 and subdued the whole of Sicily. All these events kept in
great ferment political refugees. They kept pouring into Piedmont.
T hat year the St. Francis de Sales and the St. Aloysius oratories
were not in the least bothered by demonstrations in the city. On
April 8, the boys in both oratories celebrated Easter, after attend
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
ing the Lenten catechism classes undisturbed. This was due not only
to D on Bosco’s prudent, unceasing endeavors, but also to certain
amazing happenings which periodically were said to have taken
place and which made the boys look upon Don Bosco as a truly
extraordinary person.
Joseph Buzzetti told us that once while he was listening to Don
Bosco in the Oratory chapel, the boy sitting next to him, a certain
Vincent Bosio, a faultless, innocent youngster, kept staring aston-
ishedly at something and, turning to Buzzetti, exclaimed, “Look at
Don Bosco!”
“W hat for?” he whispered back. “H e’s only talking about church
history.”
“No, no, not that! D on’t you see? His whole face is shining! It’s
shooting out rays all over!”
Buzzetti saw nothing and told the young boy that he was just
imagining things! It was only with great difficulty that he could
keep him quiet to the end of the sermon. Immediately after Mass,
the youngster, still visibly excited, told his companions what he
had seen.
The slow but steady growth of the Oratory was a clear sign of
G od’s blessing. W hen Pancrazio Soave’s lease expired, D on Bosco
immediately signed a new contract with the proprietor, Mr. Francis
Pinardi.1 The deed describes the promises. We shall report it here
so that the reader may notice some slight alterations made since
1846.
1. The premises consist of fourteen rooms: nine on the main floor,
including one oblong room used as a chapel, and five on the upper floor,
together with an attic.
2. A shed, or garage, linking said house to a wall on the north.
3. Courtyards facing east, west, and north; also a yard and strip of
meadow facing south, with roofed-in fountain for laundering, and sev
eral trees.
The lease was for three years, from A pril 1, 1849 to M arch 31,
1852, at 1,150 lire per year. It was signed by Father [John] Borel
and Francis Pinardi. Through his notary, the latter declared that he
was leasing the property at a relatively low figure because he wanted
1See Vol. I, pp. 3321 [Editor]
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The Pope’s Appreciation
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to help the tenant’s worthy enterprise. The docum ent is dated June
22, 1849.
Don Bosco immediately started repairs on the dilapidated shed
adjoining the eastern side of the house; it had previously served as
a storeroom for lumber, a stable, and a garage. The shed was turned
into a large hall for recitations and stage plays to be given espe
cially during the winter, by knocking down a dividing wall, as we
have already mentioned,2 thus enlarging the chapel by almost half.
Don Bosco gave much importance to recitations. Among the bills
submitted by the Speirani Press to D on Bosco we have one for five
hundred invitations to a recitation on church history and for an
equal number to a second recitation on the same topic in Decem
ber of the same year.
Expenses for these alterations, for rent, for church and school
supplies, and for the boys’ entertainment put Don Bosco in strait
ened circumstances, all the more so since the war had brought much
poverty in its wake. But he never doubted for a moment the help
of Divine Providence, ever confident that he would find the neces
sary means. He was never disappointed.
Once when M r, Pinardi was pressing for an overdue rent of three
hundred lire, D on Bosco asked for fifteen days’ grace, but he had no
idea of where or from whom he would get the money. Some time
during those fifteen days, Chevalier Renato d’Agliano called on
Father Borel and asked if he knew a certain Don Bosco, a priest
who took care of poor boys. He explained that he was quite eager
to contribute to his undertaking, although he had never met him.
After Father Borel assured him that Don Bosco was indeed sacrific
ing his life for the Christian education of youth, the gentleman
gave him three hundred silver scudi wrapped up in a roll, the exact
sum Don Bosco needed!
From that day on, this benefactor took a great liking to Don
Bosco; for several years after, he had a big basket of bread delivered
to the Oratory boys every week. Father [John] Borel and Father
[Felix] Reviglio are sources of this information; the latter even ate
that bread.
Another reason why the boys lovingly obeyed Don Bosco with
out question was his personal example. To have sincere love and
2See Vol. II, p. 417. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
obedience from one’s own subjects, one must first obey his own
superiors. Don Bosco was all for the pope. He often talked about
him and had prayers said for him in exile at Gaeta, to soften the
pope’s grief over the excesses of the revolution in the Papal States.
Complete anarchy reigned in Rome. The most fanatical revolu
tionaries, rabid foreign agitators, heretics, apostates and socialists,
driven by an implacable hatred of Catholicism, had flocked to Rome
from all parts of Italy. They assaulted priests and honest citizens
and robbed them, to enrich themselves or increase the government’s
revenue. Assassinations were frequent in other provinces of the
Papal States, and many bishops were thrown into prison. On April
20, 1849, Pius IX again appealed to the European powers as he
had on December 4, 1848. Spain invited France, Austria, Portugal
and Bavaria to discuss ways and means of restoring the pope to
his throne; Piedmont and England rejected the invitation, but the
other nations accepted. Louis Napoleon Bonaparte, president of the
French Republic, would have refused too, had it not been for the
pressure of his cabinet. Unable to prevent Austria from coming to
the pope’s assistance, he tried to get ahead of her by sending an
expeditionary force to Rome. His aims were to reach some agree
ment with the Rom an Republic rather than overthrow it, arrange
for a plebiscite, seize leadership of the Italian movement for in
dependence, and limit the prerogatives and freedom of action of the
pope. Thus he would save, at least in part, the revolution, and
establish a liberal constitutional government in Rome. In short, he
wanted to bring about a m oderate revolution. M azzini’s followers,
however, to their own sorrow, did not see N apoleon’s aims, al
though he spelled them out clearly enough, and the French generals
were too loyal to go along blindly with such intrigues. On April
25, fifteen thousand French troops landed at Civitavecchia; on
April 30, General Oudinot reached the outskirts of Rome with six
thousand men, but his first assault was repulsed. On April 28, the
Spanish fleet hoisted the papal flag over the fortress of Torre Gre-
goriana and landed a contingent of soldiers who occupied Terracina
with Neapolitan troops. King Ferdinand then marched eigh thou
sand troops to Palestrina, where a skirmish took place with Gari
baldi’s forces. A n armistice followed; but since Napoleon had barred
King Ferdinand from any part in it, he withdrew, but not without
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first driving back the republican troops twice. Toward the end of
May, nine thousand Spaniards landed in Gaeta and occupied Pi-
perno, Frosinone, and Velletri, setting up a front from Palestrina to
Spoleto, through Rieti and Terni. Prior to that, the Austrian army
had set out from Castelfranco and had forced Bologna to surrender
on May 16, after launching an attack on the city with sixteen thou
sand men. The victorious Austrian troops pushed on to Rimini,
raising the papal flag wherever they went. On M ay 24, they be
sieged Ancona and forced it to surrender on June 19. Five thousand
additional Austrian troops had come to M acerata from Tuscany,
through Perugia and Foligno, to aid in the siege of Ancona.
Meanwhile, Pius IX, in the midst of his tribulations and concern
for the rights of the Church and the liberation of his oppressed peo
ple, had received the small but loving contribution of the Valdocco
Oratory boys. It pleased him immensely, and he remembered it all
his life. Close associates of his described his reaction as follows.
The young boys’ donation of thirty-three lire and the simple, sincere
words accompanying it touched the heart of Pius IX. He personally
wrapped both money and accompanying letter together, carefully iden
tified them with a notation, and said that he wished to put the money
to a specific use. He then instructed James Cardinal Antonelli to ask the
nuncio in Turin to express the pope’s pleasure to the donors for their gift.
Shortly thereafter, [Archbishop Anthony] Antonucci addressed
the following letter to Don Bosco.
Very Reverend Father:
Turin, May 2,1849
In presenting to His holiness through His Eminence [James] Cardinal
Antonelli, another contribution to the Peter’s Pence Fund, delivered to
me by Marquis Fabio Invrea and Marquis Gustavo Cavour on behalf
of the committee formed for this purpose in the city of Turin, I took
it upon myself to single out for His Holiness’ attention the donation of
thirty-three lire from your boys. I also mentioned the sentiments they
expressed in presenting their contribution to the committee.
In a reply dated April 18, His Eminence was pleased to inform me
that the Holy Father was moved by the loving and sincere contribution
of these young apprentices and by their words of filial devotion.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Would you kindly therefore tell them that the Holy Father was
pleased by their offering, and considered it singularly precious since it
comes from the poor; that he felt deeply consoled by seeing that they
were already imbued with genuine reverence for the Vicar of Jesus
Christ, a sign no doubt of the religious principles impressed upon their
young minds.
As a token of his paternal benevolence, therefore, His Holiness im
parts the apostolic blessing to you and to each one of your young pupils,
while I express my own esteem and affection.
Sincerely yours,
Anthony B. [Antonucci]
Archbishop of Tarsus and Apostolic Nuncio
We can readily imagine how happy Don Bosco and his boys were
on receiving this letter. It showed them that, regardless of the af
flictions and tribulations connected with the government of the uni
versal Church, the pope had graciously taken notice of their modest
contribution. Their faces beamed with joy, and a rousing cry of
“long live the pope! long live Pius IX !” reverberated throughout the
Oratory.
A n identical sum, under similar circumstances, was collected in
the St. Aloysius O ratory by D on Bosco’s co-workers. In this con
nection it is of interest to reproduce part of the article that ap
peared that year in the fifty-third issue of UArmonia.
In our fortieth issue a learned, zealous contributor to this newspaper
called the attention of the public to the Oratory of St. Francis de Sales,
founded here in Turin by the distinguished priest, Don Bosco, who,
inspired by the loftiest charity, has devoted himself entirely to the train
ing and education of poor boys. People soon came to realize the use
fulness of this institution; it was not long before a number of humble,
learned and saintly priests joined its founder to help him. New houses
were established; boys and young men of the poorer classes were at
tracted. As a result, useful and upright members have been given to so
ciety, instead of burdening it with people who follow evil ways and give
little hope for the future.
This is indeed a holy mission. In its exercise a priest truly reveals the
splendor of his vocation and closely imitates our Redeemer, who, de
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lighted to be in the midst of children and chiding those who sought to
keep them away from Him, was the first to give the example.
For this reason the names of Father [John] Vola, Father [John] Borel,
Father [Hyacinth] Carpano, and Father [Peter] Ponte are dear to all. On
Sundays and holy days several hundred boys gather around these priests,
who give them religious and civic training in a small house near the
royal Valentino Park.
We were deeply moved when we were asked to accept the donation
of these good youngsters to the exiled pope, and we were impressed by
their discipline and obedience to their superiors during playtime. The
Holy Father will most certainly welcome their offering, and his blessing
will surely help them grow in virtue and wisdom.
It would be a good thing if those who call themselves democrats were
to visit this place where Christian charity labors unceasingly for social
reform. It would do them good to see the work of these priests who,
rejecting life’s more attractive blandishments, sacrifice themselves to
train better citizens for society. Let these democrats learn that not idle
talk, but action is needed. Let them also learn a useful lesson by seeing
the patience and hard work required of those who undertake the mission
of educating people.
By instilling respect and love for the Holy See in his boys, Don
Bosco gave Pius IX great comfort. A month later he tried to do
even more. The Holy Father had decided to forbid the reading of
certain books authored by priests who were being then greatly ac
claimed, lest the imprudent be led into error. On M ay 30, 1849,
the Sacred Congregation of the Index forbade the reading of Vin
cenzo Gioberti’s 11 Gesuita Moderno [The M odern Jesuit] and A n
tonio Rosmini’s Le Cinque Piaghe della Chiesa [The Five Sores of
the Church] and La Costituzione Secondo la Giustizia Sociale [The
Constitution in the Light of Social Justice]. The decree was promul
gated in G aeta on July 6. Father Gioberti’s reaction was insolent
and impudent. “The censure of Gaeta,” he wrote, “is both sicken
ing and laughable. I do not want to waste my time on it. This pro
hibition puts me in good spirits.”
But even though Gioberti’s conscience did not bother him for
refusing to submit to the decisions of the Holy See, there was one
priest in Turin who prayed for him. We are convinced that Don
Bosco’s m ain aim in trying to reach many who were active in
anti-religious parties was the good of their souls and of the Church.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
He always bore in m ind the L ord’s injunction expressed in the Scrip
tures, “[To] each of them he gives precepts about his fellowmen.”
(Sir. 17, 12) He acted in accordance with it to the point of hero
ism. Thus, for a while, he hoped he could persuade Gioberti to
submit. In fact, the philosopher— whatever his political motives
were— had sided with the pope and was trying to restore him to
his See. M oreover, since Gioberti had been repudiated by his own
party and barred definitively from any influence in government, as
well as from the honors which he craved, Don Bosco thought that
a kind word in his bitter isolation might find a healing response
in the heart of this controversial priest. It required an intense spir
itual fortitude to approach a man of such fierce pride, who had
done so much for the revolution, but Don Bosco did not hesitate.
He recited a Hail, Mary, as was his custom in similar circum
stances, and called on Gioberti with Father Borel. After referring
to the hopes that Gioberti had aroused among the faithful by his
defense of the pope, Don Bosco beseeched him to console the Holy
Father and earn for himself merit and glory in the eyes of God
and the Catholic world by accepting the decree of the Sacred Con
gregation of the Index and retracting his errors. Gioberti, a m an of
unfailing courtesy, was not offended by D on Bosco’s impromptu
intervention, but in a tone which did not admit further discussion,
he stated, “My retraction consists in not replying! M y silence should
be enough!” The interview was over. Father Michael R ua testified
to this charitable attem pt by D on Bosco and to Gioberti’s reply.
As he deplored the unhappy philosopher’s stubbornness, D on
Bosco was shocked to find that all his books had somehow found
their way into the Oratory. He had accepted an ex-seminarian and
this young man, a great admirer of Gioberti, had bought all the
philosopher’s works for 120 lire. Ever obedient to the Church, Don
Bosco did not allow the ex-seminarian to keep those books in his
possession. As for himself, Don Bosco deleted from subsequent edi
tions of his Storia Ecclesiastica [Church History] all references to
Gioberti’s nam e and some paragraphs which he had quoted for
very grave reasons. Several years later, at a symposium in honor
of St. Thom as [Aquinas], the opening speaker took as a text some
statements of Gioberti. A t the end of the session Don Bosco, who
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was presiding, told him privately, “It is unwise to mention certain
people or cite them as authorities. This only arouses in the listeners
a desire to read their books, and they will certainly derive no ben
efit from them .”
Did D on Bosco’s visit make any impression on Gioberti? Some
time later Gioberti moved back to Paris, but he never again knew
a m oment’s peace. In his last days he was afflicted by anxiety-ridden
dreams in which he saw strange, fearsome figures, heard indistinct
murmurs of growling tigers, and had the feeling of clutching the
hand of a skeleton. In his letters one can detect the torment that
was his for having ignored the Holy See’s condemnation.3 He died
of an apoplectic stroke on the night of October 25-26, 1852. Be
side his bed the Imitation of Christ lay open.
How happy he might have been for the rest of his life, had he
followed the example of Father Antonio Rosmini who, as a good
priest and religious, respectfully submitted to the decree banning
his two books! T hat is why D on Bosco continued his friendly
relations with the Rosminians, as the following letter to Stresa4
indicates.
Dear Father Fradelizio:
Turin, June 5,1849
This morning I had the great pleasure of dining with your two envoys
(not plenipotentiary) who are on their way to St. Michael’s Shrine.5
I am enclosing twenty copies of my little book, II Sistema Metrico
Decimale [The Metric System];fl they sell for forty centesimi each. I
am also enclosing a dozen copies of Pensieri Ecclesiastici, by an excellent
priest of Turin. I am anxious to see these books circulate.
I have two young men (one really not so young) who have been
begging me to recommend them for admittance to your Institute of
Charity. One is a tailor and claims to know his trade well, but he is
about forty. The other is seventeen, has attended a course in humanities,
and is related to the Blessed Sebastian Valfre whose name he bears,
together with some good qualities. I think he is a boy of excellent char
acter.
3 Pallavicino, Memorie, Vol. II, pp. 5861!; Massari, Ricordi e Carteggio, Vols.
II, III, IV.
4 Headquarters of the Rosminians. [Editor]
*See Vol. I, p. 368. [Editor]
« See Vol. II, pp. 3741!. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
I thank you for the many books you have been sending me recently.
I really enjoyed reading them. Do let me know if I can help in any way,
and I will be delighted to be of service.
Your affectionate friend,
Don Bosco
The answers he received mentioned the ordeal through which
the Institute of Charity was going.7 In his next letter, recommending
the prom otion of his own book 11 Cristiano Guidato alia Virtu [The
Christian Guided in the Practice of V irtue]8 Don Bosco added a
few words of encouragement.
Dear Father Fradelizio:
December 5, 1849
I have received several letters from you and from several of my boys,9
for which I thank you all heartily.
Since we are at the end of the year I think it opportune to give you
a financial statement, which I enclose. It may have errors, since I very
often jot things down in a hurry; I shall abide by your figures.
I am sending the first five issues of the association’s newspaper10 for
Father Paoli. For subsequent issues he can apply to the secretary of the
bishop of Novara, who handles it for the whole diocese.
Now, coming to ourselves. What are people saying about the Insti
tute of Charity or about the prohibition of Father Rosmini’s books and
his submission? Whether publicly or privately, people talk very fa
vorably about the Institute of Charity. The Rosminians are praised for
the education they give, and are admked particularly (I am quoting
literally) for following the established curriculum and not trying to
impose books which they themselves have authored. The same cannot
be said of others who by so doing arouse envy, jealousy, and perhaps
even rivalry.
As regards our excellent Father Rosmini himself, it seemed as though
the ban would tarnish his reputation, but this was not so. His books
showed him to be a learned philosopher, but by his submission to the
7 A reference to the Holy See's condemnation of two of their founder’s books.
[Editor]
8 See pp. 268ff. [Editor]
8 Boys Don Bosco had sent to their novitiate. [Editor]
10 Perhaps they were issues of Vlstruttore del Popolo with which Don Bosco
had merged his paper, L’Amico della Gioventii. Cf. Epistolario di S. Giovanni
Bosco, S. E. I., Torino, 1955, Vol. I, Letter 23, p. 27. [Editor]
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Holy See he has also revealed himself a truly Catholic philosopher. He
showed himself a man of conviction, and proved that the respect which
he professed all along for the chair of Peter was genuine, not merely a
show. This cannot be said of other distinguished persons who were once
in the public eye. As you can see, people are well-disposed toward your
institute. For my part, I have always had and still have the sincerest and
deepest respect for the Institute of Charity and its most revered founder.
Please give my heartiest greetings to my friends and my boys who are
together with you. Should Father Rosmini be in Stresa already, please
give him also my humble regards. He does not know me personally, but
still I hold him in the highest esteem.
Love me in the Lord, and if I should be able to do anything for you
please let me know.
Your most affectionate friend,
Father John Bosco
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C HAPTER 48
A Symbolic Gift
I n the last chapter we stated that one reason why the
boys loved and respected Don Bosco was his love for his own su
periors. After the pope he recognized the bishops as successors of
the Apostles, charged by the Holy Spirit to govern the Church of
God under the Roman Pontiff. Don Bosco constantly preached this
doctrine to his pupils, insisting on the need of obeying their orders.
One day he reproached a priest who admitted in the middle of the
year that he had not yet read the instructions of the diocesan ordo.1
“If you don’t read these things, w hat other im portant things do you
read?” Don Bosco asked him.
If ever a bishop arrived unannounced at the Oratory, Don Bosco
always welcomed him with utmost cordiality and respect, not just
for courtesy’s sake but as a strict obligation of his own, and he
immediately gave orders that all receive him warmly. If notified of
such a visit in advance, he joyfully passed the news on to the boys,
stressing the respect due to a bishop’s sacred character. On such oc
casions he would put the whole Oratory in motion, setting the ex
ample himself in preparing or having others prepare the entire
program. Sometimes he would put together a musico-literary enter
tainment. If the bishop planned to say the boys’ Mass, he would ex
hort them to receive Communion. The visit was always a red letter
day; the boys would receive the bishop with hearty applause, the
band often adding its strains to the cheerful reception. Don Bosco
knelt on greeting the bishop and then accompanied him through
the house, biretta in hand. Since he wanted such visits to be more
frequent, he always invited a prelate to the principal feasts of the
1 A liturgical calendar listing the offices and feasts of the Catholic Church for
each day of the year. [Editor]
374
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Oratory and for Confirmation. He would always consult them on
meeting difficulties in his mission or in connection with any other
important matter, and he deemed it a privilege to be of service to
them. Thanks to his filial devotion and saintly life, more than a
thousand episcopal visits took place at the Valdocco Oratory dur
ing his lifetime; the bishops came from all parts of the world, nearly
always on matters concerning the welfare of the Church. Such visits
began in 1848. The apostolic nuncio, [Archbishop] Matteucci was
among the first; his friendship with D on Bosco was lifelong. D ur
ing his stay at the Oratory as a scholastic, Father Ascanio Savio
recalled the visit of Bishop [David] Riccardi of Savona, Bishop
[Louis] M oreno of Ivrea, Bishop Balma, a missionary in India, and
Bishop Cerretti, who came to administer Confirmation in 1851. The
visitors generally gave a brief, affectionate talk to the boys, board
ers and non-boarders, in church or outdoors, asking them to thank
the Lord for having led them to that blessed place and exhorting
them to live in keeping with the fatherly instructions and care given
them by Don Bosco.
For these and similar reasons the boys felt unbounded love, re
spect, and gratitude toward Don Bosco. A prime occasion on which
to manifest these sentiments was the feast day of St. John the Bap
tist.2 In 1847 and 1848 the boarders were content to read several
brief compositions expressing their good wishes, while the non
boarders brought him bouquets of flowers. After all, what more
could these poor youngsters do? But [this year, 1849] love prompted
them to greater things. Perhaps the collection for Pius IX and the
receptions given to the visiting bishops showed them new ways of
honoring Don Bosco.
Two boys, Charles Gastini and Felix Reviglio, had a bright idea.
They secretly agreed together to save their tips and even some food
money for several months. Their savings enabled them to purchase
two silver hearts. They were uncertain just when to present their
gift, because they were very keen on keeping it a secret so that it
could be a real surprise to Don Bosco. On the very eve of the feast
2 The titular of the Turin cathedral. Don Bosco had received at Baptism the
name of the Apostle John, but the Oratory boys, believing his patron to be John
the Baptist, began to keep his name day on this occasion. See Vol. II, p. 381.
[Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
of St. John the Baptist the two lads, still not knowing when to
present their gift, kept asking each other, “When can we give it to
him ?” D on Bosco’s room was near the boys’ sleeping quarters be
cause he wanted to supervise them at all times. So when the others
were fast asleep, Gastini and Reviglio got up and knocked on Don
Bosco’s door. In spite of the late hour, D on Bosco was still up and
invited them in. He was surprised and deeply moved when the two
youngsters gave him the two silver hearts and lovingly wished him
a happy name day. The next morning the news got out, not with
out a tinge of jealousy on the p art of the rest of the boys; they all
resolved that the next year the whole O ratory would prepare a fit
ting celebration for the occasion. On this day, nevertheless, the O ra
tory echoed to songs3 which Father Carpano had composed and
which the boys sang with great gusto on every occasion wherever
they went.
In subsequent years a committee was formed for this purpose
and all the boys, boarders and non-boarders, took up a collection to
buy D on Bosco a gift. Then, on the feast day of St. John the Baptist,
or on the eve if the feast fell on a Sunday, the boys would gather
before the little house to honor him with music and speeches. In
1850 a delegation of the older boys went to D on Bosco’s room and
for the first time formally presented their greetings and gift. D on
Bosco then walked out to the balcony for a tumultuous ovation
from a thousand boys outside, expressing their filial, sincere devo
tion, truly the fruit of Christian love. He thanked them for their
greetings and gifts, and then the band led the boys in a song. The
same program was followed the next few years; in addition, the
young boarders always prepared their own informal musico-literary
entertainment. Eventually this celebration became more solemnized
with intensive preparation, gifts, reading of compositions, individual
letters from boys expressing their gratitude, promises, petitions, re
quests for advice, and, above all, their deep affection. Don Bosco
always treasured them. From 1849 on there was always a new song
to Don Bosco, set to music by some expert composer. The feast of
St. Aloysius was kept either before or after that of St. John the
Baptist.
3 See Appendix 9. [Editor]
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After these celebrations Don Bosco usually went to his own an
nual spiritual retreat at St. Ignatius’ S h rin e4 [near Lanzo] where
Father Cafasso wanted him at all costs. Succeeding Father Louis
Guala as shrine director and retreat master, Father Cafasso was
carrying out the former’s plans: completing the road to the shrine,
increasing the accommodations for the retreatants, building a wing
on the eastern side, rebuilding with finished stones the steps to the
church. Don Bosco felt completely at home at the shrine in Father
Cafasso’s company. During his retreat he reflected, heard many
confessions, and with his benefactor and spiritual guide firmly de
cided to lay the groundwork for his own religious congregation.
Back in Turin, Don Bosco made preparations for the usual
spiritual retreat to be held in July for his young boarders and some
non-boarders. Father Vola, who [back in 1846] had donated his
watch to Don Bosco when he had met him and his mother on their
way to the Pinardi house,® owned at this time a beautiful villa in the
hills of M oncalieri6 near Santa Margherita. Here the Blessed Sebas
tian Valfre used to spend some time to refresh himself spiritually
and physically. Father Vola invited Don Bosco to bring some of his
boys there for their spiritual retreat. A chapel was set up and Father
[Louis] Botto and Father [John] Vola preached, while Don Bosco
presided, gave a few talks, and nightly addressed an exhortation to
the boys. The first retreat, attended by twenty-eight boys, was held
the first week of July. The second began on Monday, July 23, and
ended on Saturday, with thirty-nine boys in attendance: two of
them were from Moncalieri, four from Cambiano, and four from
Chieri. D on Bosco recorded the names of [nearly] all these boys,
and we have preserved his list as a precious souvenir of this occa
sion.7 Since the house was rather small for the number of retreat-
ants, even the attic and the space under the staircase was occupied.
The rooms lacked even the most essential furniture. Describing the
retreat in later years, Don Bosco loved to tell a string of anecdotes
about the sleeping and eating arrangements, recalling how the boys
good-humoredly coped with the inconveniences and minor hard-
4 See Vol. n, pp. 96f, 112f. [Editor]
8 See Vol. II, p. 409. [Editor]
8 On the hills overlooking Turin. [Editor]
7 See Appendix 10. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
ships. Benches, two chairs, a board, a blanket on the floor, a straw
mattress made up their beds.
Sunday, July 15, fell between these two retreats. On this day
French troops, after lengthy negotiations and fierce clashes, forced
their way into Rome and hoisted the papal flag over the city; how
ever, they allowed the leaders of the revolutionary parties to escape.
General Oudinot immediately sent the keys of the Eternal City to
the pope.
Don Bosco and his boys rejoiced at this news, but it was soon
followed by another event which brought them deep grief, the death
of Charles Albert. Under the weight of misfortune and the worsen
ing of an old illness, Charles Albert died a holy death on July 28,
in Oporto, comforted by the last rites of the Church. Don Bosco
had prayers said for the deceased sovereign, whom he greatly loved
and respected, and who often befriended and helped the Oratory.
His grief was tempered by hope, since he knew that the king had
been deeply devoted to O ur Lady of Consolation [the M adonna of
Turin] and very generous toward the poor. He often came to Don
Bosco’s m ind as a beloved memory. Once, many years later, he
told us of an interesting nightlong dream in which the king figured.
I seemed to be walking down an avenue on the outskirts of Turin
when I suddenly saw King Charles Albert coming toward me. He was
smiling, and stopped to greet me.
“Oh, Your Majesty!” I exclaimed.
“How are you, Don Bosco?”
“Quite well; and Fm delighted to meet you.”
“In that case, why not accompany me on my walk?”
“Gladly!”
“Let’s go then!”
We began walking into town. The king wore no sign of his rank but
was dressed in a simple off-white suit.
“Well, what have you got to say about me?” the king asked.
I answered, “I know that Your Majesty is a good Catholic.”
“Well, to you I am even more,” rejoined the king. “As you know, I
have always had a special liking for your work, and I always wanted to
see it prosper. I would like to have helped you much more, but the crises
I went through prevented me from doing so.”
“In that case, Your Majesty, I should like to ask you a favor.”
“Speak up.”
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“Would you be prior 8 for this year’s feast of Saint Aloysius at the
Oratory?”
“I’d gladly accept, but don’t you think it would stir too much talk?
There is no precedent for it, and I don’t think it would be wise to set
one. However, we shall see to it that you have your wish, even if I
am not present.”
We continued talking of other matters until we neared the shrine of
Our Lady of Consolation and what appeared to be an underground en
trance almost at the foot of a lofty hill. The tunnel was very narrow and
ran uphill. “We have to go through here,” the king said. Then, dropping
to his knees and lowering his forehead almost to the ground, he began
to inch his way up almost prostrate; then he disappeared from my view.
As I stood at the entrance, peering into the darkness beyond, I woke up.
We later checked on the date of that dream and discovered that
the Oratory had shortly afterward received a substantial donation
from the Royal House. Don Bosco, like Piux IX and the Venerable
Cottolengo, had understood Charles Albert. D on Bosco’s boys sev
eral times had the honor of singing the Requiem Mass, on the an
niversary of the king’s death, in the cathedral of Turin.
But let us resume our narrative. Since Archbishop Fransoni was
still in exile, the bishops of Piedmont opened a five-day episcopal
conference at Villanovetta in the diocese of Saluzzo, on July 25, to
prepare themselves for the fierce struggles which they sensed in the
offing. This is not the place to discuss their decisions; we shall limit
ourselves to the aspects of this convention which were of concern
to Don Bosco. The episcopal conference ordered public prayers
that the pope be inspired to proclaim the dogma of the Immaculate
Conception. Through Father Felix Reviglio we know that such
prayers were offered at the Oratory without delay, because Don
Bosco was very eager to see the Blessed Virgin crowned with this
new merited diadem.
The conference also appointed a committee of bishops to com
pile a uniform catechism, using the catechism of Bishop Casati of
Mondovl and that of Cardinal Costa of Turin as a basis. Don Bosco
had long desired such action and had already discussed it with
Archbishop Fransoni. The boys attending the Oratory came from
8 An honorary temporary title bestowed on prominent benefactors of the Ora
tory. They usually responded by treating the boys. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
every province and diocese, and a uniform text was needed to avoid
confusion when the boys returned to their own dioceses and found
the truths of Faith expressed in a different manner. Unfortunately
this project was not carried out at this time.
The bishops of Mondovi and Ivrea were appointed to study a
plan for printing and distributing good books to counteract the
teachings of an irreligious press against Faith, Church authority,
and morals. It was at this time that Don Bosco began to plan the
Letture Cattoliche [Catholic Readings] and to discuss his project
with Bishop [Louis] M oreno on his frequent visits to the bishop at
Ivrea, or whenever the latter was a guest at the Oratory.
We shall add that Don Bosco had another reason for being
thankful to God; he had been able to weather political and religious
upheavals without compromising himself or his priestly office. His
charity toward men of all persuasions made him beloved by all who
were not wholly blinded by evil. W hen Venice, despite months of
heroic resistance, again fell under Austrian rule on August 24, Don
Bosco generously extended aid and comfort to several families of
Venetian refugees and exiles. This earned him the favor and even
the protection of a great many liberals in Turin, as is proven by an
article in the Giornale della Societd d’Istruzione e d’Educazione
[Journal of the Educational Association], Volume I, issues thirteen
and fourteen, July 1849, Turin. The article was authored by Casi-
miro Danna, professor at the royal university and member of the
party in power. After describing what had been done to improve
public education, the professor wrote:
Thus while Racheli impresses the need for education on those parents
who can afford to send their children to school, a man of no less gen
erous spirit has concerned himself with the children of parents who
either are so poor that they are unable to do so, or so backward that
they neglect to provide even a minimum of education for their offspring,
wallowing in the mire of ignorance—truly the lowest level of society.
I am referring to Don Bosco’s Sunday school. I cannot mention this
priest without feeling a most sincere and profound veneration for him.
He has opened an Oratory outside Porta Susa in the Valdocco neighbor
hood, and has named it the Oratory of St. Francis de Sales, not without
reason or in vain. Even more than the name, the spirit of that ardent
apostle of enlightened zeal has been breathed into this home by this
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admirable priest, who has dedicated himself entirely to alleviating the
sufferings of the poor through education. His glory consists in what he
has done in the past, and does daily, thus proving how our religion is
a religion of civilization. On Sundays and holy days he assembles some
four to five hundred boys, eight years of age and over, in the Oratory
playground, to keep them out of trouble and teach them Christian prin
ciples. He does this by keeping them busy in joyful, wholesome recrea
tion, after they have attended religious services and devotions. In all
things he is their pontiff and minister, their teacher and preacher, their
father and brother, in the most exemplary spirit of holiness. He teaches
them bible and church history, catechism, and the rudiments of arith
metic. He trains them in the metric system, and also teaches reading and
writing to illiterates. All this he does for their civil and moral education.
Nor does he neglect their physical education. The boys engage in calis
thenics in the enclosed playground adjacent to the Oratory, and play
with swings, stilts, piastrelle0 and marbles, thus growing strong and
vigorous. He attracts crowds of boys to the Oratory not only by gifts
of holy pictures, lotteries, and an occasional free meal, but by his cheer
ful countenance and his constant desire to brighten their young lives with
the light of truth and mutual love. When one considers all the evil he
spares boys, the vices he prevents, the virtues he implants in then-
hearts, and the resulting good they receive, it is hard to believe that this
work should run into obstacles and opposition. From whom? From
those who could be pardoned many shortcomings, but not that of ig
norance. After all, education should be regarded as a most noble branch
of the priestly ministry, and these same opponents should be thankful
to Don Bosco. In no way does he try to keep these boys from their
religious duties. Rather, he is all intent on promoting them among those
boys who, abandoned by their parents, would never go to their parish
churches, or even if they did, would still deprive themselves of the
beneficial influence of catechists. The souls of many boys appear less
precious, in the eyes of the world, if they are poor; on occasion, some
apostolic laborers, especially in crowded cities, neglect to cultivate piety
when these souls are hidden under rags and tatters. It is here that evil
takes root; while judges pronounce heavy sentences against criminals
plaguing society, wrongdoers are actually growing up within our cities.
Several years old now, the Oratory had enjoyed the protection of our
wise king, Charles Albert, who appreciated its immense contribution to
public morality. The steady increase in the number of boys has neces
sitated the opening of another oratory. Named after St. Aloysius Gon-
»Flat pebbles, slightly larger than pucks, used in a throwing game. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
zaga, it has been established at Porta Nuova between Viale dei Platani
and Viale del Valentino, under the direction of Father [Hyacinth]
Carpano, a devout, zealous, and worthy collaborator of Don Bosco.
Yet these two oratories are but one in life, spirit, and purpose. A third
oratory was also opened in Vanchiglia through the efforts of the assistant
pastor of the church of Our Lady of the Annunciation, Father [John]
Cocchis. I regret to say that, for reasons unknown to me, it has been
closed.
But what gives Don Bosco every right to the city’s gratitude is the
hospice which he has opened on the same premises for the poorest and
most ragged street urchins. Whenever he hears of or meets a homeless
boy, he takes an immediate interest in him, brings him to the Oratory,
feeds him, gives him clothes, shelters him, and finds him a job, thus
preparing him to earn an honest livelihood. In this hospice he can edu
cate both his mind and heart with greater probability of success. Sev
eral priests contribute to defraying the many expenses of this great work
of charity, but the main expense is borne by this true minister of Him
who declared Himself the loving refuge of troubled souls. What a
wonderful example this priest has given on the use of wealth! It is not
always wise to abandon all earthly possessions in one fell swoop, for in
wise hands wealth may become an instrument of generous charity. True
poverty consists in being detached equally from riches which one does
not have as from those which one possesses.
Casimiro Danna
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CHAPTER 49
An Important Decision
J L / O N BOSCO was determined to have, in due time,
priests of his own for his oratories and other vast undertakings.
Young Michael Rua often heard him exclaim, “Oh, how much good
I could do if only I had twelve priests at my disposal! I would send
them out to preach our holy Faith, not only in the churches, but
in the streets as well!” Whenever he glanced at a world m ap he
would heave a deep sigh at seeing so many regions still lying in the
shadow of spiritual death, and he would eagerly long for the day
he could carry the light of the Gospel to places unopened by
missionaries.
Years before, while still at the Convitto Ecclesiastico, he had
tutored boys who he believed possessed the necessary aptitudes to
be his future helpers. The first four were [John] Piola, Occhiena,
Boarelli and [Louis] Genta. He had great hopes for them, but just
as they were about to don the cassock they left him. He repeated
this experiment a second time, and was again disappointed, after
spending m uch time and effort. Dissuaded by their families, or for
other reasons, the boys quit their studies and often the Oratory as
well. D on Bosco also tried to persuade priests who came to teach
catechism at the Oratory to form a community with him, pointing
out to them how m uch this would promote the welfare of souls,
but his exhortations fell on deaf ears.
How was he to achieve this purpose? Even if he had appealed to
right-minded people in the world, he would not have found anyone
to heed his call. Obedient to his mission, Don Bosco wanted to
found a religious congregation, but in those stormy times every
thing conspired against it. Governments had engaged in a relentless
war against religious orders, suppressing them and confiscating their
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
property. Several congregations had already been disbanded. Plays,
novels, and tabloids smeared religious life with the most infamous
calumnies, and cast ridicule upon it. People were deeply prejudiced
against religious orders, and often expressed their contempt pub
licly. The very word “friar” rang with scorn and contempt. F o r the
most part, even secular priests were hostile to monks for monetary
reasons or out of jealousy.
Indeed, monks themselves bore the burden of religious life grudg
ingly and seemed to justify the criticism and abuse poured on them
by the godless, by journalists, and by novelists. All this made voca
tions to the religious life hard to find.
Yet Don Bosco simply had to find them; he had to select the
stones on which to build a great spiritual edifice, a vast religious
community. That was his mission. The Holy Spirit clarified the mys
tery of that dream of wild beasts being transformed into sheep, and
some sheep into shepherds.1 It obviously m eant that he had to seek
his followers among the type of boys indicated to him. However,
he realized that they too would turn their backs on him, should he
make it clear from the very start that he wanted them to embrace
the religious life. He had to act with mature caution in this matter,
making slow but deliberate progress in winning them over unwit
tingly to this idea.
Starting a new religious congregation was a most arduous under
taking. The founders of the old religious orders had found among
their followers men who were mature, virtuous, scholarly, and ex
perienced in material and spiritual matters. They had a firm vo
cation ready for even a severe test, but in those days the world had
praise for those who dedicated themselves to God.
Things were entirely different in D on Bosco’s case. H e had to
found a congregation wholly from scratch, and so it was not so
much a question of testing vocations as of creating them. If he
wanted dedicated, learned co-workers, he first had to form them
himself. As for experience, that was entirely out of the question; he
had to impart it to them.
Alone, with no human means of support, he had to concentrate
his efforts on this or that boy among the thousand attending the
O ratory. He had to form that boy’s character, train him to receive
x See Vol. II, p. 190f, 232ff. See also Vol. I, pp. 95ff, 316f. [Editor]
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An Important Decision
385
the sacraments often, and then teach him catechism and the rudi
ments of Italian and Latin grammar. Also he had to provide him
with food, lodging, and clothes; send him on to higher studies; then
prepare him for the clerical garb and appoint him to teach others
who might follow in his footsteps while he was studying philosophy
and theology until his priestly ordination. This was the plan that
the Blessed Virgin had unveiled to him in his dreams, which he had
been maturing in his mind for a long time now. Thus, step by step,
he would form the personnel necessary to his mission.
D uring his spiritual retreat at St. Ignatius’ Shrine above Lanzo,
D on Bosco definitely decided to get started on this plan. It is for
this reason that he had organized the above mentioned spiritual
retreats for boys with Father Vola. The two retreats were attended
by seventy-one boys, chosen from among hundreds in the two ora
tories. During the retreat Don Bosco carefully studied their char
acters and tried to discern signs of a priestly vocation in some of
them. Of the large number he chose the three best: Joseph Buzzetti,
Charles Gastini, and James Bellia. Their basic disposition, intel
ligence, goodwill, and exemplary piety seemed to offer good prom
ise. He added a fourth to their num ber, Felix Reviglio, who had
been unable to join the others for the retreat because of illness. Don
Bosco’s plan was to have them leave their jobs, to test their spirit
of obedience for a few months to ascertain their true intentions, and
then give them an education. Of the four, only Bellia had completed
elementary school; the others had m ore or less learned to read and
write before taking up a job.
One day in July, Don Bosco called together Buzzetti, Gastini,
Bellia, and Reviglio, and said to them, “I need your help at the
Oratory. Would you be willing?”
"What do you want us to do?”
“First, I will prepare you by teaching you elementary school sub
jects, then I ’ll start you on Latin. If it is God’s will, some day you
may be priests. Do you agree?”
“Yes, yes!” the youngsters replied in unison.
“B ut if you want to succeed, you’ll have to get over some hurdles.
You’ll have to be as pliable in my hands as this handkerchief,” and
he took his handkerchief and began to fray it. Then he continued,
“I must be able to do with you what you saw me do with my
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
handkerchief. In other words, I want your total obedience.” The
boys consented, accepted his proposal, and agreed to resume their
studies.
Meanwhile, D on Bosco had several posters tacked here and
there throughout the O ratory w ith the words, “Every moment is a
treasure.” Although he wished to make haste, he realized that his
pupils’ ignorance equaled their goodwill. Further, he fully realized
that people accustomed only to manual labor would find any other
occupation a wholly different world to live in. Hence, he planned
to introduce them into their new world little by little. In August
1849, he asked Father Chiaves to teach them the elements of Ital
ian gram m ar. The four youngsters went to his home near St. Augus
tine’s C hurch for their lessons. Things went well the first m onth,
and so Don Bosco himself started them on elementary Latin with
a truly admirable patience. Thanks to steady teaching, not only at
fixed hours but even during recreation and meals, within a month
they learned the five declensions and the four conjugations, and
started on some simple translations.
In mid-September Don Bosco took them with him to Becchi for
a rest and change of scene. From Morialdo he wrote to Father
Borel, who regularly took over the direction of the Valdocco O ra
tory during his absence.
Dearest Father,
Castelnuovo d’Asti, September 20, 1849
I know you would like to hear about our trip. We left Turin in the
morning on the six o’clock train and arrived safely in Valdichiesa where
we got off. When we reached the Savi farm, I had to witness a sad scene
— the burial of a man slain by his own brother. Apparently the story
is that, peacefully and otherwise, these two brothers had already divided
their paternal inheritance, except for some fertilizer. A heated, abusive
exchange between them got so out of hand that the elder brother lost
his head, rushed at the younger, and stabbed him. The victim was only
eighteen years old and unmarried; his brother, the murderer, twenty-
four, is married and has children. These accursed quarrels! Another
strange thing: a man was found dead in a wooded area only a little
distance from here, his body half decomposed. He was a native of
Chieri and, as rumor has it, half insane.
I was very ill on Monday and Tuesday but felt much better yester-
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A n Important Decision
387
day; I hope my health will improve as the days go by. I think it will do
you all a lot of good if you, Father Carpano, and Father Vola take a
trip up here as we planned. The route is easy: Valdichiesa, Croce
Grande, and Morialdo, that is, my house.
Everyone here is well, except for Gastini who still has a fever.
My mother and the boys join me in greeting you, Father Pacchiotti,
Father fiosio, Father Vola, etc. Believe me always,
Your dear friend,
Don Bosco, leader of the street boys
P. S. You can entrust the entertainment program to Augustine. I think
he will be able to manage it, especially if Araaud will help him.2
W hile D on Bosco was at Castelnuovo, the archbishop’s absence
from Turin was ever more acutely felt, since he had now been out
of the country far too long. The cathedral chapter, therefore, ap
pealed to the government to recall him and guarantee his safety.
Chevalier Edoardo della M armora, a friend of Don Bosco and a
frequent visitor to the Oratory, drew up a similar petition and pre
sented it with 10,154 signatures to the minister of the interior.
However, ever since the Gioberti Cabinet, the government had de
cided to keep Archbishop Fransoni from his see at all costs. Besides,
a shameless, anticlerical press continued to heap slander and insults
on his person. Despite this vicious campaign, the dauntless prelate
went to Savoy as soon as he heard of the action taken on his behalf,
and sent word for his residence in Pianezza to be readied. When
the government got wind of this, it pressured Bishop [Andrew]
Charvaz [of Pinerolo] to notify the archbishop that the king did not
favor his return. In view of this, the archbishop stopped at the home
of the bishop of Chambery.
This was the news that Father Borel sent in reply to Don Bosco,
along with news of the Oratory. He asked to be excused for not
coming to Morialdo, as he had to help the canons of Holy Trinity
Church to gather signatures among the clergy for a carefully-worded
petition to the civil authorities, requesting that the unjust ban on the
archbishop be lifted, since it greatly impaired the efficient adminis
tration of the diocese.
2Hyacinth Arnaud, a pupil at the Oratory. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Don Bosco sent the following note in reply.
Dearest Father,
Morialdo, September 25, 1849
I am all in favor of the petition for which you are soliciting signatures,
and I want to add mine too, but I don’t think that one day’s delay will
cause any harm. If the other priests come, without you, the visit won’t
be as good. I am glad to hear that everything is fine at the Oratory. I
trust that the Lord will continue to bless i t Please tell Father Vola to
give shorter sermons; otherwise fewer boys will come in the mornings.
Greetings to our common friends. Believe me, with all my heart,
Your affectionate friend,
Don Bosco
From his very first day at Becchi D on Bosco did not interrupt
the boys’ teaching program. To his way of thinking, rest did not
mean doing nothing. His pupils made progress, even unwittingly,
merely by listening to their teacher. The subject of conversation at
mealtime was usually quite varied; table talk included declensions
and conjugations. F or diversion, Don Bosco would take them on a
walk to a neighboring village or to some vineyard for the vintage,
but he never left out their lessons. Thanks to his spirit of self-
sacrifice and his love-inspired energy, he was able to prepare his
pupils to pass their grammar examinations by the end of October.
When, on August 11, 1889, a commemorative tablet was un
veiled at Becchi near the house where Don Bosco was born, Father
[Felix] Reviglio concluded his eloquent speech as follows.
Farewell, O hallowed places that recall the outstanding goodness of
my noble benefactor. These vines, these meadows were the stands from
which he taught his first sons the elements of Latin, to prepare them for
the priestly ministry. At work, on walks, during meals, he taught us with
admirable patience, making us repeat rules a hundred times over, im
pressing them on our minds with frequent exercises if necessary—and
indeed it was often necessary—until we fully understood them. How
often I tried to dodge him for fear of being interrogated. Yet he would
call me gently to his side and give me some lines to translate, nouns to
decline, verbs to conjugate. Although we were slow to learn, he never
lost his patience.. . . Farewell, beloved house, where I experienced such
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An Important Decision
389
fatherly predilection, whose only purpose was to make me more per
severing in doing good.
It was during this same autum n that D on Bosco m et a fifteen-
year-old boy who was one day to become a valued helper in many
undertakings, a faithful witness of his virtues, and who was to die a
missionary in distant Ecuador. Don Bosco had gone to Ranello, a
hamlet in the township of Castelnuovo d’Asti,3 to buy grapes from
Charles Savio, father of the cleric Ascanio. Mr. Savio had pre
pared a luncheon for the visiting boys, and while they were there
he introduced Angelo, another son of his, to Don Bosco, and asked
him to accept him at the Oratory. Don Bosco gladly consented, and
the following year took the boy with him to Turin.
After the feast of the Holy Rosary, the boys left Becchi for
Turin. D on Bosco was to follow them a few days later. One eve
ning, as Don Bosco was going from Becchi to Buttigliera or, as oth
ers have it, from Capriglio to Castelnuovo, about half way along
the main road, paralleling a dark, lonely, wooded area, he saw a
young man sitting on a slope. The boy got up and came toward
him, asking for money. He spoke threateningly; his request really
was a demand. Unafraid, D on Bosco stopped and replied, “Take it
easy, son.”
“W hat do you mean, easy? Hand me over your money quickly,
or I’ll kill you!”
“I have no money,” replied D on Bosco. “As for my life, God gave
it to me and He alone can take it away.”
A lonely spot, deserted, was an ideal place for murder. Although
the boy’s hat was pulled down over his face, D on Bosco recognized
him as the son of a neighboring landowner. In fact, Don Bosco had
taught the young man his catechism and heard his confession in
jail in Turin. He had been released but a few days before upon
Don Bosco’s personal intervention with the attorney general. W hat
with the darkness and his excitement, the youth had not recognized
Don Bosco, who raised his head high and said in a low, reproving
voice, “Why the nasty trade, Anthony? Is this how you keep your
promises of only a few days ago near St. Augustine’s Church?
D idn’t you swear never to steal again?”
3 See Vol. I, p. 20. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
The poor fellow now recognized Don Bosco. He hung his head
in utter shame. “Y ou’re right,” he said, “but, you see, I need money
desperately. I ’m asham ed to go back home. I had no idea it was
you. I would never have pulled this on you. Please forgive me.”
“T hat’s not enough, son. You’ve just got to mend your ways.
Y ou’re abusing God’s mercy, and if you don’t get on the straight
path soon, I’m afraid it will be too late.”
“I really want to mend my ways. I promise.”
“T hat’s not nearly enough, yet. Y ou m ust begin at once by m ak
ing your confession, because if you were to die now your soul would
be forever damned.”
“Yes, I’ll make my confession.”
“W hen?”
“Now, if you like. But I ’m not prepared.”
“I ’ll prepare you. A nd you must promise O ur Lord never to
offend Him again.”
Don Bosco took the poor lad by the hand and went up the slope
with him. There they came upon a little grove of trees. Don Bosco
sat on a grassy mound and motioned the boy to kneel. Moved to
tears, he obeyed and made a confession with every sign of true con
trition. Then Don Bosco gave him a medal of M ary Immaculate
and what little money he had and took him back to Turin. The
boy had been imprisoned for stealing a watch, and his father had
thrown him out of the house for having dishonored his family. After
convincing him that from then on he had to lead an upright, hon
est life, D on Bosco found him a job. Thereafter the youth really
changed his ways and eventually became a model Christian hus
band and father.
D on Bosco was back in Turin on October 12. On that day King
Charles A lbert’s casket, having been landed at Genoa, arrived in
Turin for a solemn requiem Mass in the cathedral, and was then
escorted to the basilica of Superga for burial in the royal crypt;
Also, Don Bosco had arrived in time to add his signature to the
petition prepared by the canons of Holy Trinity Church, requesting
the return of Archbishop Fransoni. Signed by more than a thousand
priests, it was presented to the minister of justice on October 25,
1849. Don Bosco eagerly and lovingly awaited the return of his
archbishop, with whom he had been in correspondence and from
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A n Important Decision
391
whom he had received some financial help for the Oratory. In the
register of alms and expenditures Father Borel recorded a contri
bution of a hundred lire from Archbishop Fransoni on February 5,
1849. His return was needed above all for his wise, steadfast lead
ership of the clergy. However, on October 15, the government
further harassed the Church. It prohibited religious corporations or
institutes from acquiring real estate, even that left to them by leg
acy, and forbade sales or long term leases without the previous au
thorization of the government, which could be obtained only after
consulting with the Council of State.
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CHAPTER 50
The Guardian Angel Oratory
I t is not easy to describe in an orderly m anner the various
new projects that Don Bosco undertook or completed at one and
the same time. They were all directed to G od’s glory, but while
some were basically along the same lines and interrelated, others
had specific individual purposes. Among other things, D on Bosco,
in the latter half of 1849, had busied himself with a third festive
oratory in Borgo Vanchiglia.
Father [John] Cocchis had closed his oratory or boys’ center at
the time the war against Austria had been resumed. His boys, al
ready trained to handle rifles and swords and feverishly anxious to
fight, volunteered for the front and were accepted. A bout two hun
dred of them, accompanied by Father Cocchis, who did not have
the heart to abandon them, left Turin armed with weapons sup
plied by the army. Romantically they dreamed of covering them
selves with glory. Unfortunately, after a few days’ march they
reached Chivasso and then Vercelli, only to find neither ammuni
tion nor food nor billeting quarters. W ithout orders from the capital,
the commander refused to recognize them as soldiers. To make
m atters worse, news arrived of the crushing defeat of Novara. Since
the battlelines were now beyond reach, the young volunteers had
no choice but to retrace their steps. Left to their own resources,
they turned in their weapons and hiked back to Turin. Along the
way they begged food from the peasants, but these, taking them
for highwaymen, drove them from their doors and even chased
them through the fields. W hen a t last, exhausted and famished, the
frustrated young soldiers came in sight of Turin in full daylight,
they hid behind hedges and in ditches alongside the road lest peo-
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The Guardian Angel Oratory
393
pie laugh at them. A t nightfall they quietly returned to their own
homes in twos and threes.
Father Cocchis, after living in hiding for some time, went to
Rome, after its liberation by French troops, to offer his services to
the [Sacred Congregation for the] Propagation of the Faith, but he
changed his mind and returned to Turin on October 13. There, to
gether with two other priests, Father Tasca and Father Bosio, he
drew up plans for a hospice for poor young apprentices. He started
by boarding two of them with the doorkeeper of his oratory in
Borgo Vanchiglia, paying for their keep out of his own pocket. This
was the cradle of the Istituto degli Artigianelli [The Young A p
prentices’ Hospice] which was later erected in Corso Palestro by
Fater Cocchis’ indefatigable co-workers, Father Robert M urialdo
and Father Joseph Berizzi. Meanwhile Father Cocchis was running
out of funds to pay the rent and feed the boys, whose number
was increasing. Like Don Bosco, he had to find ways and means
to get them food and clothing. This task, on top of his other priestly
duties, made it impossible for him to reopen his oratory.
After a few months, Don Bosco and Father Borel, realizing the
acute need of an oratory in that section of the city, discussed the
m atter with Father Cocchis and with his consent took over the
house which he had already rented for that purpose. Then, with
Archbishop Fransoni’s written permission, they reopened the ora
tory and named it the “Guardian Angel Oratory”.
It consisted of a large enclosed lot adjoining the owner’s resi
dence and had two sheds, one facing north, the other west, and a
small two-room dwelling at the corner formed by the two sheds.
The shed facing west had been extended to the south to form an
enormous room. Don Bosco used this as a chapel and converted
the adjacent tool shed into a sacristy. The rent agreed upon was
nine hundred lire per year. We can scarcely realize the am ount of
work this new undertaking cost Don Bosco.
With the help of Father Louis Fantini, pastor of Annunciation
Church, the Guardian Angel Oratory was opened on or about Oc
tober 24, feast of St. Raphael, the archangel. Because of his great
devotion to the Guardian Angels, Don Bosco established that this
particular feast be solemnly celebrated in Borgo Vanchiglia every
year. The same schedule, system and regulations which had worked
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
so well in the St. Francis de Sales and St. Aloysius oratories were
in force here in regard to church services, practices of piety, games,
and awards. This new oratory was somewhat like a younger brother
of the other two, but it meant heroic patience and toil to those as
signed to run it. They often felt the need of invoking the assistance
of the Guardian Angels as Don Bosco had often suggested.
The old Borgo Vanchiglia was a cluster of hovels whose cracked
walls, blackened by time, threatened to come tumbling down at any
moment; it looked like a fortress manned by men hostile to any
form of order, greedy for the possessions of others, driven by some
fierce instinct to evil, ever ready to shed blood. Crime, poverty, and
vice rubbed shoulders. In this neighborhood was born the notorious,
feared “cocca” of Vanchiglia, which we have already mentioned.1
No one dared set foot there after dark, not even the police. A t night
the area resembled a fortress which had raised its drawbridge, bar
ring entry to anyone who was not a member of the gang.
D on Bosco’s priests and catechists took their posts. The first
director was Father [Hyacinth] Carpano, who had given up his
post at the St. Aloysius O ratory, now greatly expanded, to an excel
lent priest, Father Peter Ponte of Pancalieri, who ran it with fatherly
care until 1851. Father Ponte was assisted by Father Charles Mo-
rozzo, later royal almoner and canon of the Turin cathedral, by
Father Ignatius De Monte, by Attorney [Cajetan] Bellingeri, by
Father Felix Rossi, and by Father Berardi.
The first troubles at the Guardian Angel Oratory came from the
youngsters for whom it had been opened. Unappreciative, disobe
dient, going so far as even to insult and threaten the priest in charge,
no better than their parents, they were wild and rough at their
games, ready to run off or force their way out as soon as the bell
rang for church services. The few who had been coaxed into church
clowned during the sermon and catechism class and scoffed at the
good advice given them. In short, they behaved so outrageously
that all efforts exerted for their own good seemed to be wasted.
Yet Christian love was to triumph in the end. By ignoring their
insolence, by dint of unwavering kindness, by occasional gifts and
new games, by celebrations, free meals, and refreshments, and by
1See MB 327f. The word “cocca” is Piedmontese for “gang”.
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cultivating the more receptive boys, the oratory workers managed
to control the youngsters. Don Bosco came to visit them several
times; his persuasive and engaging manner completely won them
over. Some boys began to approach the sacraments; slowly their
example influenced others to do the same; eventually most of them
came to love the oratory, as Father Felix Reviglio has told us. Father
John Baptist Bertagna, now archbishop, [1903] taught catechism
there for several years at D on Bosco’s invitation. As a boy, Father
Michael R ua visited the Guardian Angel Oratory several times in its
early days and was surprised to see how many boys of all ages
frequented it.
Father Carpano remained as director up to 1853, when he was
appointed chaplain of the church of St. Peter-in-Chains, succeed
ing Father Tesio.2 Father Carpano was followed by his assistant,
Father John Vola. Don Bosco gave him Joseph Brosio, “the bersa-
gliere,” to help him with catechism and recreation. Brosio left us a
written account of some disturbances that took place at that time.
I began by teaching calisthenics and military drills, which were then
favorite pastimes of spirited youngsters. Nearly all the boys preferred
them to other games, and we spent happy and peaceful Sundays together.
Some members of the “cocca” hated the oratory because it was break
ing up their gang, so they came around every Sunday to start trouble
by shouting taunts and insults, and even hitting the boys who came to
our gatherings.
One Sunday, about forty, armed with stones, sticks, and knives,
showed up to force their way into the oratory. Father Vola panicked.
Realizing that they were itching for a real fight, I decided to meet them
head-on, because we would have been done for if they had sensed our
fear. I bolted the main gate and asked Father Vola to go to his room
for safety. Then I got the bigger boys together, divided them into squads,
and handed out wooden drill rifles. I instructed them that, if the “cocca”
members should break in, at my signal they should attack from all sides
and pound them without mercy. After herding all the little boys, whim
pering with fear, into the church, I stood guard at the main gate to see
whether it would hold out against the vigorous pushing.
Meanwhile the doorkeeper and other people in the street, who over
heard the “cocca” members boasting of what they were going to do to
2 See Vol. II, pp. 223ft. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
us, had run to call the cavalry troops from the nearby barracks. A squad
came with drawn swords, along with four carabinieri; the “cocca” mem
bers immediately scattered.
When these toughs found out that I had been a bersagliere, and that
I was all set to defend myself under any circumstances, they no longer
tried close range insults. Instead, they hurled stones at us from a safe
distance. We kept up our brave show and paid no heed to their threats;
at the same time we refrained from appeasing them or taking revenge.
Some of them eventually calmed down, started to come to the oratory,
and even began to set a good example by their excellent conduct. Of the
rest that kept up the harassment, some landed in jail and two were
actually hanged at the Valdocco Circle8 near the St. Francis de Sales
Oratory. Don Bosco visited them in prison and heard their confession.
Father John Vola was succeeded by Father [John] Grassino, who
with great zeal furthered the new oratory’s development. He was
followed by Father Robert M urialdo, a devout, hard-working Turin
priest, who was assisted by his cousin Father Leonard M urialdo and
by the catechists whom Don Bosco sent from Valdocco every Sun
day. He held this difficult post for several years, and the Guardian
Angel Oratory prospered, thanks to his efforts and guidance. The
oratory boys often numbered close to four hundred, at times over
five hundred. In a short time the chapel had to be enlarged.
The “cocca” of Vanchiglia had called off its war against the
Guardian Angel Oratory, since many of its members now attended
it, but it was still powerful. The directors of the oratory had to be
very cautious in dealing with them. Any overt suggestion to break
with the gang would certainly be reported to the leaders and rekindle
their old animosity. Although the gang had mellowed under the in
fluence of the oratory, it still retained its old spirit of solidarity
which could sometimes be dangerous. Both young and old were
so closely bound by it that an injury to one was an injury to all
and called for gang revenge. All of them carried a knife or a switch
blade. One Sunday, a catechist who had foolishly forgotten Don
Bosco’s many warnings to the contrary, punched a m em ber of the
gang. In a m atter of moments the whole gang, en masse, stormed
into the playground in search of the catechist who, luckily, had
3 See Vol. H, p. 291. [Editor]
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been able to hide. To forestall reprisals, new catechists and assist
ants came the following Sunday. The priest who was the acting
director that day wrote the following report:
That day we were keeping the feast of S t Aloysius. During services
the boys were raising such a racket inside the chapel that the choir could
hardly be heard. Shortly after services, a crowd of young toughs came
along and began to saunter about the playground provokingly kicking
the games around; several streetwalkers, who lived in nearby houses,
leaned out over their windowsills and exchanged obscenities with the
invaders. I got the smaller boys together and tried to distract them from
the scandalous ribaldry by telling diem a story, but my efforts were use
less. The young toughs ambled toward me; a confrontation could not
be avoided. They surrounded me and scornfully asked obscene ques
tions. I didn’t know how to get myself out of the tight spot. It would
have been foolhardy to reprimand them because they were itching for
a pretext to start a fight, so I tried a trick. They had questioned me in
Piedmontese. I replied in Italian to make them think I did not under
stand their dialect. After a vulgar outburst of laughter in my face they
finally gave up, or so I thought While I did my best to reason with
them, I smelled something burning. The boys behind me had put straw
under my cassock and set it afire. I stepped aside and stamped out the
fire. As there were about a hundred of them, there was nothing I could
do but be patient. Controlling myself, I continued talking calmly to
them, with my arms folded across my chest. Suddenly a little boy
pushed his way through their ranks. He was no more than four years old
and had a most angelic look. To my horror, I saw him remove two burn
ing sheets of paper from my pockets. “These boys are going to burn me
alive,” I thought. After hastily calling on the Blessed Virgin for counsel,
I said, “Well, I think we’ve chatted enough. How about a game now?”
“Did you hear that? The priest wants to play!” they said to each other
in great fun. “Play what?”
“Let’s play barra rotta* and split up into two groups,” I suggested.
We drew lots and I yelled to the other side, “We challenge you.”
The game was somewhat slow in beginning, but the young toughs
soon put their heart in it, trying to catch me; but they never succeeded.
I kept dodging behind a pillar or a swing or a group of boys, and man
aged to keep the upper hand. The game grew very exciting and the
spectators enjoyed it, applauding enthusiastically. “He’s not a fast
4 A running and dodging game. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
runner,” said the boys, referring to me, “but he surely knows how to
dodge.”
When evening came the gang members gradually drifted home, ex
cept for four of their leaders. I asked them into the doorkeeper’s quarters
and offered them wine, but they just stared at me and refused to drink.
It was getting dark now and I had to return to Valdocco. They offered
to escort me, and I accepted. On the way we spoke of the importance
of leading an upright life, without making allusions to what had taken
place. When we reached my door, they kissed my h an d 6 and left saying,
“We want to apologize for our rudeness today!” Poor boys! Good-
hearted and intelligent, but spoiled by the bad example of some and the
neglect of others!
Fortunately these disturbances were rare and did not hamper the
normal routine. The spiritual benefits reaped by the boys attending
this oratory were equal to those reaped by the boys of Valdocco
and of the St. Aloysius Oratory. F ather M ichael R ua, as a student,
seminarian, and priest, used to go there to supervise recreation,
teach catechism, preach, and conduct church services. He was al
ways cordially received and trusted by the boys; those days have
remained among his fondest recollections. He and Joseph Bon-
gioanni were its last directors.
The Guardian Angel Oratory prospered in that neighborhood
under D on Bosco’s enlightened guidance for about twenty years.
O n April 1, 1858, he renewed the lease for nine m ore years at six
hundred and fifty lire per year. In 1866, when the new parish
church of St. Julia was built almost entirely through the charity of
M archioness Julia Barolo, Borgo Vanchiglia, severed from the St.
Augustine parish, became part of the new one. In her legacy, the
marchioness had stipulated that the new parish should have an
oratory where the neighborhood boys were to gather for Lenten
catechism instruction and on Sundays and holy days. She left funds
for this special purpose. W hen the St. Julia O ratory was opened,
Don Bosco, believing that one oratory was more than sufficient for
that area and not wishing to appear in competition, closed the
Guardian Angel Oratory, toward the end of 1866. The priests and
clerics who had been working there were transferred to the St.
5 A customary mark of respect toward priests in many lands. [Editor]
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Joseph Oratory in Borgo San Salvario where their services were
more needed.
A fter this brief account of D on Bosco’s third oratory in Turin,
we must mention a precious friendship which he formed in 1849,
and which continued to keep alive his interest in the foreign mis
sions, especially on behalf of African children.
Father Nicholas John Baptist Olivieri of Voltaggio in Liguria,
now a venerable servant of God, deeply concerned over the wretch
edness of poor African slave children, but more worried over their
poorer spiritual condition, had dedicated his whole life and wealth
to their ransom. In May, 1849, he arrived in Genoa with a group
of young slaves he had ransomed in Egypt. Since all his money had
run out, he was trying a fund-raising tour through Italy and France
to finance his apostolate. Upon arriving in M ilan with a group of
little Negro girls, he sought help in his quest for alms. A saintly
priest, Father Biagio Verri, volunteered his services, and managed
to collect substantial sums for this most worthy enterprise.
Father Verri and Don Bosco had become friends that very year.
The young priest, deeply impressed by Don Bosco’s piety, was a
frequent guest at Valdocco. It was he who put Father Olivieri in
contact with Don Bosco, who would have gladly embraced the
whole world in his zeal to convert it to the true Faith. On October
29, 1849, Don Bosco took a young Negro, Alexander Bachit, into
his hospice at Valdocco. In successive years he also sheltered other
young Negroes ransomed by Father Olivieri in the slave markets of
Alexandria of Egypt. He not only made them good Christians but
also treated them with great patience and fatherly affection, realiz
ing their loneliness and homesickness. So we have been told by F a
ther [Michael] R ua and Father [Felix] Reviglio. He also interested
himself in finding a home for the little Negro girls in an institution
of Sisters; some he himself lodged in places where they could live
the rest of their lives as good Christians.
Really, this was not the specific field of D on Bosco’s vast apos
tolate, though we can say that it was the initial phase of a mission
which Divine Providence was later to assign to him and his sons.
Young Negroes were always in his mind. In his dreams, as we
shall narrate later, he saw himself surrounded by crowds of them
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
imploring his help for their eternal salvation. As a prelude to this
happy mission, in our hospices, especially in Brazil, the sons of
form er African slaves sit side by side at table with the other chil
dren. As for the future, requests for Salesian missionaries to take
care of the young have already been received from Liberia and
from Haiti. They have been assured that their appeal will not be
forgotten. One more thing; it was at the Oratory of St. Francis de
Sales that a decision was made to continue the work of Father
Olivieri. Old and exhausted, this saintly priest needed a companion
to help him in this arduous mission. Father Biagio Verri felt in
spired to be that companion, but before coming to a decision he
w anted to spend some time in prayer to make sure of G od’s will.
W ithout further ado, he left Milan and went to Turin to spend a
few days with Don Bosco and talk it over with him. “It was here, in
our chapel of St. Francis de Sales,” D on Bosco wrote, “that Father
Verri decided to join Father Olivieri in his mission of ransom. One
evening he asked permission to spend the night before the Blessed
Sacrament to ask our L ord’s counsel. He rem ained in solitary, con
stant prayer until dawn, and by the time the chapel was opened he
had made up his mind to dedicate his life to the eternal salVation
of A frica’s young slaves.”
The voice of God undoubtedly had made itself heard that night
because Father Verri sold all his possessions and turned the money
over to Father Olivieri. In December, 1857, both left for Egypt.
When Father Olivieri died at Marseilles in 1864, Father Verri con
tinued the holy and arduous mission alone. Words are inadequate
to describe the hardships of his incessant travels, his extreme pov
erty, and his endless begging throughout Europe. Other tasks also
weighed heavily on him: finding a home for these poor children,
providing for many of them at his own expense, patiently enduring
the outbursts of their primitive temperaments, which at times made
them unappreciative. L et it suffice to say that F ather V erri ran
somed about two thousand Negro children, and that the ransom
alone cost five hundred lire each. W henever he came back to Italy
he never failed to visit the Oratory with his little Negro boys, some
of whom found loving hospitality and instruction there. One young
Negro girl was accepted by the Daughters of Mary, Help of Chris
tians in their house at Nizza Monferrato.
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A t last, worn out by a long and painful illness, Father Verri
came to Turin from France on October 23, 1884, and entered
the Cottolengo Hospital, where he became bedridden following a
stroke. Votive candles were lighted for his recovery at Our Lady of
Consolation Shrine and in M aty, Help of Christians Church, Peo
ple tried to see D on Bosco to seek his prayers for Father Verri’s
recovery, but since Don Bosco himself was ill in bed the message
was left with one of his priests. Don Bosco was not able to visit
his saintly friend, whose soul departed for heaven the night of Oc
tober 25-26.
A note found in Father Verri’s wallet was addressed to Don
Bosco. It said:
Very Reverend Don Bosco:
M y 2, 1882
If the Lord should reveal to you serious or slight things in my soul
that are displeasing in His sight, for the good of my soul, I beg you not
to keep it from me.
Devotedly in Jesus and Mary,
Father Biagio Verri
Ad Majorem Dei Gloriam
P. S. Please drop me a few lines in reply (at the Cottolengo Hospital).
A t the bottom of the same page Don Bosco jotted down his answer.
Bono animo esto, et vade in pace. Noli temere. [Be of good cheer
and go in peace. Do not fear.]
Such was the regard that this heroic and virtuous priest had for
D on Bosco’s holiness! H e himself was favored by G od with graces
and miraculous powers,6 but he was convinced that through Don
Bosco he would learn G od’s own judgm ent in his regard.
9 Cenni sulla vita del Sacerdote Biagio Verri, Savona, Stabilimento Tipografico
Andrea Ricci, 1887.
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C H A PT E R 51
The Multiplication of Chestnuts
T H E Latin lessons, which had not been interrupted in
Castelnuovo, continued at a fast pace after the boys’ return to Val-
docco. Don Bosco was anxious to bring his four pupils to the point
where they would be able to don the clerical habit within the short
est possible time. Father [Peter] M erla, a fellow seminarian of his
in Chieri and founder of the Istituto di San Pietro [St. Peter’s Insti
tute] in Turin, agreed to help Don Bosco for about a year in carry
ing out a well-integrated curriculum covering the most necessary
elementary and secondary school subjects. Buzzetti and his three
companions went to F ather M erla’s house every evening to practice
translating selections from the classics. Although the cleric Ascanio
Savio was appointed to assign and correct their translations from
Italian into Latin, Don Bosco was the moving spirit behind the
whole teaching program. Realizing that, under the circumstances,
the usual teaching methods would not yield satisfactory, speedy re
sults, he devised a method of his own; its results more than justified
his bold approach. He gave a brief, crystal-clear explanation of
grammar rules and required a reasoned repetition from each pupil
to ascertain a thorough grasp of the lesson. His keen, penetrating
understanding of matters, his gift for facile transference of ideas
and, above all, his unwavering patience and kind manner soon
brought them to a point where they could come to grips with Latin.
This is no surprise, if we take a look at their daily schedule.
They rose at 4:30. Their first hour was given to Mass and some
spiritual reading. A t about 6 :0 0 they reported to D on Bosco’s
room for class. Playing the role of a pupil, D on Bosco would briefly
summarize the previous lesson and then have them repeat it as best
they could with his constant help and encouragement. The grammar
402
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The Multiplication of Chestnuts
403
book was opened in class only when some special point required
clarification. Mentally, the boys were now fully adjusted to the
requirements of study and the learning process. The same technique
was used in teaching them the other subjects. A t 8:00 they had
breakfast, then a brief recreation and a study period until noon.
Classes resumed at 2:00 in the afternoon.
He was quite aware, naturally, of the danger of pushing them
too hard, so, on alternate days, he would take them for an after
noon walk from 4:00 to 7:00, thereby keeping them alert in body
as well as in mind. But he never let them out of sight for a moment.
Even when they rested a while in the small square in front of the
church of O ur Lady of the Countryside, or on the old parade
ground, or along Viale di Rivoli, Don Bosco would tirelessly re
sume his lessons in a novel and delightful way by asking them to
repeat what they had already learned. This procedure indelibly, but
effortlessly, impressed knowledge on their youthful minds. To be
sure, study in the open countryside had its temptations. The boys
of course preferred to play rather than study, and now and then
they did enjoy a bit of relaxation in romping about and chasing
each other. Despite their inclinations, Don Bosco exercised a calm,
steady control over them and never allowed them to waste a mo
ment of their precious time. The teaching program continued at
this pace until the end of 1850.
F ather Giacomelli had occasion to observe D on Bosco’s teach
ing methods during this period and has testified to the extraordinary
results he achieved.
Though busy with his four special pupils, Don Bosco began to
give a thought to compiling a set of regulations for his hospice in
Valdocco and for the boarding schools which he planned to open.
For this reason he began to study educational methods used else
where, especially in charitable institutes and boys’ boarding schools.
He sent for prospectuses and regulations, and personally visited in
stitutes in Turin and other parts of Piedmont.
A t the end of 1849, he sent Father Peter Ponte, director of the
St. Aloysius O ratory, to M ilan, Brescia, and several other cities to
study the regulations of various hospices for boys of the working
class and those of some of the better boarding schools for middle-
class boys. He also was to inquire about their customs in regard to
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
practices of piety, teaching methods, discipline, and administration.
Father Ponte returned to Turin at the beginning of 1850 with plenty
of useful notes and observations.
Don Bosco was also looking ahead to his future seminarians, and
he therefore obtained from Bishop [Jacob Philip] Gentile of Novara
the rules of his minor and major seminaries. Thus, joining prayer
to study and his own experience, he got ready for the eventual
training of the members of the new community which he was gath
ering about him.
Before the close of 1849 an amazing event occurred which F a
ther John Joseph Franco, S. J., m entioned in a letter which we have
reported [in chapter 45]. A fter stating his personal conviction that
he could consider it natural for Don Bosco to work miracles be
cause of his extraordinary saintliness, Father Franco added:
Had someone told me that he had indeed performed miracles even
more than once, I would not have been surprised in the least. As a
matter of fact, I did hear of them, but I do not recall the details. How
ever, I can state having heard that one Sunday, before dismissing a
great crowd of boys who had spent the day [at the Oratory] in happy
pastimes, he wanted to treat each one to a handful of boiled chestnuts.
He was told that there were simply not enough for all. Undismayed, he
began to distribute them himself, giving each boy a generous ladleful.
He gave out so many chestnuts that the bystanders realized that they had
been multiplied under his hand. I think I heard this from Chevalier
Frederick Oreglia of Santo Stefano who either witnessed it himself or
knew of it as being true and common knowledge at the Oratory, where
he was a frequent and welcome visitor. But I cannot say for sure whether
he told me of this before or after he entered the Society of Jesus.
Father Joseph Franco, S. J.
W hat really happened is this. One Sunday after All Saints’ Day
in 1849,1 at the close of the Exercise for a Happy Death,2 Don
Bosco took all his boys, boarders and non-boarders, to the cemetery
to pray for the souls of the departed. He promised them chest-
1 Probably November 4, the first Sunday after All Soul's Day, the customary
day in Italy for visiting the cemetery. [Editor]
2 A practice of piety that promotes spiritual recollection and fervor by medita
tion on one’s eventual death. It stresses the reception of the sacraments of
Penance and Holy Eucharist as for the last time. [Editor]
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n u ts3 on their return to Valdocco. Mamma Margaret had bought
three bags, but she cooked only a small amount, thinking it would
be enough. Joseph Buzzetti came home ahead of the other boys.
When he went into the kitchen and saw the small pot, he imme
diately told M amma Margaret that one pot would never be enough
for all the boys, but it was too late to do anything about it. The
other boys were already arriving and milling around the chapel
door. Don Bosco set himself there and began to dole out the chest
nuts that Buzzetti had poured into a basket which he was holding
in his arms. Thinking that his mother had cooked all the chestnuts,
D on Bosco kept filling every boy’s cap quite generously. Buzzetti
became worried. “W hat are you doing, Don Bosco?” he cried. “We
don’t have enough for everybody. If you keep this up, there won’t
be enough for even half of the boys.”
“Oh, don’t worry,” D on Bosco replied. “We bought three bags
and my mother cooked all of them.”
“No, she didn’t. This is all,” insisted Buzzetti. But Don Bosco
did not have the heart to give skimpy portions and calmly replied,
“L et’s keep giving them out as long as they last.” He continued to
ladle them out as before, while Buzzetti, visibly worried, watched
him continue the distribution until finally there were only two or
three portions left in the basket. Only one third of the boys had as
yet been served, and there were some six hundred in all. Their shouts
of anticipated pleasure now gave way to an anxious silence as the
boys nearest to Don Bosco noticed that the basket was almost
empty.
Thinking that his mother had economically put aside the rest of
the cooked chestnuts, Don Bosco ran upstairs to fetch them, only to
find to his surprise that they had not been cooked. Instead of filling
the big pot, M amma M argaret had taken a smaller one that was
used for the superiors. For an instant D on Bosco was at a loss.
Then, undismayed, he said, “I promised the boys chestnuts and I
have to keep my word!” Thereupon he took a colander and, digging
into the basket, scooped up as many chestnuts as it could hold, and
he resumed the distribution. A t this moment something extraordi
nary happened. Buzzetti was quite beside himself; each time Don
Bosco dipped his ladle into the basket, he brought it up literally
3 A treat for boys at that time of the year. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
brimming over with chestnuts, while the quantity inside the basket
seemed never to diminish. Not two or three, but about four hundred
boys received a generous portion. When finally Buzzetti brought the
basket back into the kitchen, he noticed that there was still a
portion left; our Blessed M other had provided a portion also for
D on Bosco. As this distribution was in progress, the boys nearest
D on Bosco told the others about what was happening and all stood
there with bated breath, waiting to see how it would end. When
the last boy had received his share, a loud shout broke out in uni
son: “D on Bosco is a saint! D on Bosco is a saint!” D on Bosco im
mediately tried to silence them, but this was quite a task, as they
all thronged about him noisily. To commemorate this wondrous
event, Don Bosco prescribed that chestnuts be distributed to the
boys on the eve of All Saints ever afterwards. This we came to
know from Canon John Baptist Anfossi.
We have faithfully reported this multiplication of chestnuts as
told us by our friend Joseph Buzzetti, confirmed in writing by
Charles Tomatis,4 and recognized as authentic by all the former
pupils who were then attending the Oratory. W hat could be the
explanation of such an extraordinary event? None other than this:
our Blessed M other was showing how pleased She was with the
Oratory boys.
The Oratory was veritably a garden of virtue. A glowing tribute
to it was published in 1849 in the newspaper, 11 Conciliatore Tori-
nese,5 edited by Canon Lawrence Gastaldi. His article [on the O ra
tory] is so enlightening that it is quite fitting that we report it in its
entirety in this biography as documentation and confirmation of
what we have narrated.6
Anyone whose fancy leads him to leave this city by way of Porta
Susa and stroll leisurely down the avenue on his right past the barracks,
the St. Aloysius Hospital, and the mental hospitals, will find himself
going down a delightfully sloping road leading to an imposing building
at the far end. Here, turning left, he will follow a charming little path,
flanked by various buildings, until he reaches a wooden gate which opens
* See MB 175, 313. [Editor]
5 II Conciliatore Torinese was published from July 15, 1848 to September, 1849,
when it went out of existence.
6 See II Conciliatore Torinese, 1849, No. 42.
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on a fairly spacious courtyard where he will come upon a long, very
low, attractive building, more rural than urban in aspect. It juts out on
its north side and divides the courtyard into two sections; the larger
one is cultivated as a vegetable garden, the other is narrower and bare.
At first sight, it can be taken for a farmhouse like any other in this
neighborhood. But a closer look at the modest structure, with its varied
religious inscriptions and tiny belfry surmounted by a cross and the
words, “This is the House of the Lord,” inscribed over the entrance on
the west wall, leads to the surprising realization that it is a chapel. The
visitor’s amazement will increase once he begins to ask about the founder
and the purpose of this chapel. He will be told that a humble priest,
with no other resources than a boundless charity, has for several years
regularly assembled from five to six hundred boys here every Sunday
and holy day, to instruct them in the practice of virtue and to train
them, at one and the same time, to be true children of God and good,
upright citizens.
This admirable priest, imbued with that philanthropy which springs
from no other source than the Catholic Faith, was sorely distressed by
the sight of hundreds and hundreds of boys abandoned to their own de
vices on days sacred to the Lord. Instead of going to church for in
struction in the ways of holiness, they wandered aimlessly through the
city streets or the surrounding countryside, wasting the entire day in
dangerous pursuits, returning home in the evening more dissipated, ir
religious, and disobedient than before. This priest was deeply grieved
by the sight of so many youngsters who, through their parents’ and
their employers’ blamable neglect grow up in total ignorance of things
that matter most, exposed to the evil influence that springs from idle
ness, bad companions, and evil example. He resolved to remedy these
evils as best he could. What did this new disciple of St. Philip Neri do?
Inspired by a zeal of his own, armed with well-proven patience and
innate kindness and humility, because he knew that all these qualities
would be needed in his arduous undertaking, he began to walk the out
skirts of Turin on Sundays and holy days. Wherever he came upon a
group of boys at play, he would go up to them and ask them to let him
join. Then, after making friends with them, he would ask them to con
tinue these games in some other spot which he considered more suitable
for them. We can easily imagine the many rebuffs, the many rude, in
solent sneers he must have endured. But, little by little, his perseverance
and gentleness triumphed in a truly surprising fashion. Eventually the
most rebellious and toughest boys, won over by his humble and kind
ways, let themselves be led to the humble dwelling which I have already
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
described and which had been partly converted into a modest chapel.
Here the boys divide their Sundays and holy days between church serv
ices and wholesome games in the playground.
As soon as the first boys who responded to his call tasted the sweet
fruit of piety and felt the ineffable joy of being rescued from the abyss
of corruption or raised high by the firm hope of eternal reward, they be
came apostles among their former friends and companions in evil. They
promised them more fun at Don Bosco’s place (for this is the name of
the admirable priest) than that they had ever before had. This news
spread from mouth to mouth, and very soon boys began to flock there
to their immense spiritual advantage, as we may well imagine. We may
describe Don Bosco’s Oratory as a swarm of bees, some busy outdoors,
the great majority tranquilly at work indoors. Groups can be seen on
every road leading to the Oratory; they can be heard singing far more
joyfully than if they were on their way to a carnival. Within the Oratory
boys are everywhere. Divided into small groups, they play and romp;
balls, bocce, swings keep them busy, while others amuse themselves with
acrobatics. Meanwhile, others gather in the tiny chapel to learn their
catechism or prepare themselves for the sacraments, while in adjacent
rooms boys learn their alphabet or study arithmetic, penmanship, and
singing. Several priests supervise this motley crowd of youngsters, so
different in temperament and inclinations. They do their best to channel
their thoughts, affections and activities to religion, and when it is time
for prayer and instruction they see to it that all the boys interrupt their
games to assemble in the chapel. It is a delight to see how docile these
boys are who were so unruly; they devoutly attend church services, fre
quent the sacraments, receive religious instruction even during the week
if necessary, and attend the several days’ spiritual retreat.
Even more remarkable is the love and gratitude of these boys for
their benefactor, Don Bosco. No father is given more affection by his
children. They are around him constantly, eager to talk to him and
kiss his hand. If they chance to see him on the street, they instantly
dash from their workshops to greet him. His words have a prodigious
effect on them. He can teach them, correct their faults, influence them
to do good, train them in virtue and uprightness, and instill in them
even a love for perfection. His modest dwelling is open at all hours to
any boy seeking protection against the corruption and danger of the
world, or wishing counsel and help for some honest endeavor. Since
Don Bosco could not accommodate all the boys who come flocking to
the Valdocco Oratory, he opened another a few months ago at Porta
Nuova, entrusting its direction to some priests whom he had already
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The Multiplication of Chestnuts
409
trained in a spirit of charity akin to his own. We hope that this second
undertaking will bear no less abundant fruit for Christian education.
The talented writer, full of enthusiasm for Don Bosco, concluded
his article with a ringing salute.
Hail, new Philip [Neri] hail, eminent priest! May your example be
imitated in many cities; may priests throng from all sides to follow in
your footsteps; may they open to young people the doors of similar
havens of holiness, where piety may blend with wholesome amusements.
Only in this way will we be able to overcome one of the deepest wounds
of civil society and of the Church, the corruption of youth.
Such was the praise which Canon Gastaldi bestowed, in those
days, on the Oratory of St. Francis de Sales.
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CHAPTER 52
Spiritual Formation at the Oratory
O n November 18, 1849, Father [John] Giacomelli
came to live with Don Bosco at the Oratory. As he himself told
us, some thirty boys were then boarding there, most of them or
phans taken in by Don Bosco because they had no home and were
exposed to unwholesome influences. D on Bosco had also been asked
often to accept youngsters who had lost their fathers in the war and
he had obliged, but his willingness was curtailed by limited finances
and lack of space. As was the custom at the Oratory, the young
boarders were served soup at their meals and received five soldi to
buy their own bread.1 Some of the boys who paid a regular fee for
their board and lodging ate at D on Bosco’s table at dinner and sup
per, and attended school in the city, among them Benedict Cagno,
successively a principal of a girls’ school at M ondovi and director of
a technical school in Turin; a seminarian who later left the seminary
and majored in literature; and the cleric Ascanio Savio.
Father [John] Giacomelli lived at the Oratory for almost two
years and helped Don Bosco especially in hearing confessions; later,
he left Turin to become assistant pastor. When he returned in
1854 he was appointed chaplain and spiritual director at the St.
Philomena Hospital, where he remained forty-seven years until his
death. The hospital was but a stone’s throw from the O ratory, and
1 In one of Don Bosco’s notebooks we found the names of these boys in his
own handwriting: Charles Gastini, Augustine Roccetta, Anthony Comba, Charles
Tomatis, Baptist Rosselli, Dominic Rosso, Costante Zeffirino, John Tarditi, Joseph
Bruno, Augustine Castini, Peter Nigra, Joseph Rossi, Felix Reviglio, Bartholomew
Berrutto, Louis Pelizzetti, John Piumatti, August Grulio, Peter Sarali, Gabriel
Fazio, Paul Mainetti, Louis Fabbretti, Joseph Buzzetti, Joseph Genti, Joseph Ca
nale. To which we add: Chiosso, Frassini, Pasero, Audisio, Chiappero, who were
all witnesses of what we have written.
410
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Spiritual Formation at the Oratory
411
Father Giacomelli remained a close friend of Don Bosco, to whom
he felt deeply obliged. He came to see Don Bosco, who was also
his confessor, several times a week and always spent some time in
the chapel, setting the boys an edifying example.
We have mentioned these things here to emphasize the impor
tance of his testimony, which is fully corroborated by the state
ments of others who lived with Don Bosco. We shall here enter a
report Father Giacomelli dictated to us concerning the early years
of the Oratory. We shall intersperse it with remarks of other re
liable witnesses.
When I came to live in Valdocco, I began to be convinced of the
truth of Don Bosco’s guiding principle, namely, that the only way to
win the confidence of youngsters and to protect them from evil is to be
honest and open-hearted with them. I had ample opportunity to ob
serve how he was able to win them over by his affable ways and small
gifts. Once I brought a little nephew of mine to meet Don Bosco and
to start him attending the Oratory on Sundays and holy days. Don Bosco
was exceptionally kind to the boy and to my great surprise gave him a
little gift of twenty centesimi. From that moment my nephew took an
instant liking to the Oratory and later attended its classes.
I noticed that as the boys drew closer and closer to Don Bosco, they
became better behaved and more diligent in work habits. His orders,
admonitions, or corrections were given in such a tone and spirit that it
was clearly evident that this all-round supervision was being exercised
for their ultimate good. By preventing them from doing wrong he re
moved the need for punishment. In exchange, the boys loved him dearly
and held him in such veneration that all he had to do was express a
mere wish to be instantly obeyed. They avoided also whatever might
displease him, but there was not a trace of servile fear in their obedience;
it stemmed from their filial affection for him. Indeed, some boys avoided
wrongdoing more out of regard for him almost than for fear of offend
ing God. When he would come to know of this, he would reprimand
them severely, reminding them that, "God is much more than Don
Bosco!’*
What surprises me most of all is the fact that these poor, ignorant
boys were constantly being replaced by others, by newcomers whose
way of thinking and acting needed to be reformed with no little effort
and trouble on Don Bosco’s part. But his inexhaustible patience and his
spirit of sacrifice always triumphed in the end.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
He followed the same system with the boarders. Once they had com
pleted their regular chores, he was happy to see them have fun with
games and calisthenics, saying that recreation was also meritorious in
the eyes of God. But he tried to steer them away from games that re
quired too much concentration or made them inactive, or that might
cause them physical or moral harm. He used to tell them, “Raise all the
rumpus you want, run and jump, just avoid sin.” And he himself set
the example by his constant cheerfulness, by his efforts to make them
happy with every possible means, joining them in their games and taking
them on pleasant trips whose destination was usually a shrine.
Occasionally, I saw him walking around the playground in the morn
ing while the boys were having breakfast.2 He would smile at one or the
other and greet them all with friendly words. Now and then, with mock
severity, he would tell some boy who was munching on his piece of
bread, “Throw that stone away!” The boy, in response, would take a
huge bite from it. As I intently studied every word and gesture of his,
I became convinced that he constantly had a spiritual end in view, even
in seemingly trivial matters. I sensed that his remark alluded to Our
Lord’s fasting and temptation in the desert, to the omnipotence and
goodness of God, to our duty to be grateful to Him, and so on. In fact,
he would immediately after whisper some word in the lad’s ear which was
received with reverence and joy.
He always knew how to make a word of reproach sound like advice.
For example, to a boy with a bent for overeating he would say, “We
were not created to eat and drink, but to love God and save our souls.”
To a boy who was work-shy, “Do this for Our Lord. Whatever you may
have to suffer here lasts only a moment; heaven will reward you for
everything you’ve done.” If a boy showed sings of vanity and self-satis
faction, Don Bosco would say, “I ’m glad to see that you’re making
progress in your trade. But if you were to gain all riches and all knowl
edge in the arts and sciences and were to lose your soul, what would
it avail you?”
Don Bosco had a very delicate conscience; he not only avoided any
semblance of evil, but by his constant, loving supervision, by his ex
hortations to frequent the sacraments, and in so many other different
ways he did everything possible to keep any dangerous occasion far
from his boys and to forestall anything undesirable. So great was his
horror of sin that he would have sacrificed his life a hundred times a
day to prevent a single sin. “How is it possible,” he sometimes ex-
2 A very simple breakfast: a small loaf of plain bread which they munched out
doors. [Editor]
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Spiritual Formation at the Oratory
413
claimed, “that a sensible person who believes in God can possibly let
himself go and offend Him grievously?”
Whenever a serious fault was committed, it distressed him more than
any personal misfortune. In deepest sorrow he would say to the trans
gressor, “Why do you treat God so meanly when He loves us so much?”
Sometimes I saw him actually in tears. Both in private and in public,
his words aimed at instilling a genuine horror of sin in his hearers.
“Whenever he spoke of the terrible judgment of God in a sermon,
in informal conversation, or in the confessional,” Father Ascanio tells
us, “he himself seemed to be so awed by what he was saying that all of
us were filled with a terror of hell and an equally strong desire for
heaven.”
He always urged us to pray devoutly, pronouncing the words dis
tinctly and paying attention to their meaning. He expected all of us to
make the Sign of the Cross with great reverence as a profession of faith.
He never spared a gentle reprimand, even to priests, if they made it
carelessly. In his “Good Nights” 3 he always urged us to employ our
time usefully and always to carry out our duties for the glory of God,
thus familiarizing us with St. Ignatius’ motto, Ad maiorem Dei gloriam
[to the greater glory of God]. He often exhorted us warmly to work and
suffer readily for Our Lord Jesus Christ. Although physically very sen
sitive to climatic changes he was ever tranquil and serene regardless of
the weather being dry, humid, windy, cold, or hot. His life was one con
tinual sacrifice, his meals acts of self-denial.
To accustom his boys, boarders and non-boarders, to live in the pres
ence of God, he saw to it that the crucifix and the picture of the Blessed
Virgin were kept in a prominent place on the playground and in every
room of the Oratory. The thought of God’s presence was so constant
in his mind that it was reflected in his whole countenance. Whenever
I looked at him, I felt urged to exclaim, “Our citizenship is in heaven.”
[Phil. 3, 20] Wherever he might be, at table or in his own room, he was
always modest in demeanor: his eyes showed no restlessness; his head
was usually bowed slightly as if in the presence of some great personage,
or better still, of the Blessed Sacrament. Although he was quite sociable
by nature, he very rarely took notice of people greeting him on going
through town. He always seemed to be concentrating on some very
important, absorbing thought, and his whole comportment clearly in
dicated that he was totally immersed in contemplation of God. Often
8 A short talk, immediately after night prayers, giving advice, exhortations or
occasional remarks. It is a custom in all Salesian houses throughout the world.
[Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
people would come to him for spiritual advice in moments when he
seemed to be concerned with earthly matters, but he always answered
them as though he were ever engrossed in attentive, devout meditation
of things eternal.
So far, Father John Giacomelli. Father Ascanio Savio was con
vinced that Don Bosco kept vigil during long hours of the night
and sometimes for the whole night, deep in prayer. He noticed
that when Don Bosco recited [morning and night] prayers with the
boys, he pronounced with a special delight “O ur Father, who art in
heaven.” His voice stood out clearly among those of the boys,
marked by an indefinable melodiousness which deeply moved all
those who heard it. “When he prayed he was an example to all of
us,” F ather Savio states, “Although there was nothing extraordinary
in his behavior, I never once saw him rest his elbows on a pew or
kneeler either in the sacristy or in church; he merely rested his fore
arm while his hands remained clasped or held a book.”
“His dem eanor was so devout,” declared F ather [Felix] Reviglio
“that Bishop [John Baptist] Bertagna once remarked that there
was ‘something angelic’ about D on Bosco when he prayed.” Father
[John] Giacomelli’s report continues.
His devotion to the Blessed Virgin was uppermost in his thoughts,
and She was ever present in his conversation. One day, when reciting
the antiphon Alma Redemptoris Mater [Mother Benign of Our Redeem
ing Lord], he said to me, “Just meditate on those words, Stella maris
succurre cadenti, surgere qui curat populo. Put the words in the right
sequence: Stella marls, succurre cadenti populo, qui curat surgere [Star
of the sea, unto thy fallen people help afford]. This explains the good
ness of Mary and our obligation to cooperate with Her. Therein lies the
whole secret of ‘Help yourself while I help you,* that is, our cooperation.”
He seemed to foresee already the glorious spread of devotion to Mary,
Help of Christians.
On an outdated poster calendar of 1848 Don Bosco, the following ,
year, for reasons I don’t know, pasted five pictures of the Blessed Virgin,
three of which depicted her as Mary Immaculate. The first of the three
pictures showed several boys grouped around a priest in a field, some
kneeling, others standing, but all turning toward a vision of the Blessed
Virgin amid the clouds, surrounded by angels with hands clasped in
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Spiritual Formation at the Oratory
415
prayer, her head crowned with a diadem of twelve stars, the moon and
the serpent at Her feet. The priest was pointing to Her, and the picture
bore the legend, “Be devoted to the Blessed Virgin, my sons.” The
legend on the second picture read, “Blessed ever be the Holy and Im
maculate Conception.” The third carried the following prayer: “O
Immaculate Virgin, You who have overcome all heresies, come now to
help us. We invoke You with all our heart. Help of Christians, pray for
us.” Under this prayer, Don Bosco had added in his own handwriting,
“From You we await consolation.” The fourth depicted Our Lady of
Victory with the legend, “Refuge of sinners, pray for us.” The fifth
showed the Virgin holding the Child in Her arms and sitting beside a
small cloth-covered table on which stood a basket of fruit. The Child’s
left hand was raising the veil that covered His Mother’s face, while
with the right hand He seemed to be offering Her fruit to give to the
needy. Beneath the picture were the words: “Mother of the poor” and
“Come to Me, you who love Me and I shall fill you with My blessings.”
Below these pictures Don Bosco put a map of Palestine and then hung
that poster in his room. Knowing him intimately, I, Father Giacomelli,
saw in that poster the program of his entire life. Anxious for a souvenir
of his devotion to Mary Immaculate, the Help of Christians, I secretly
took that poster and kept it as a precious relic for almost forty years
until after his death. Then, because of my advanced years, I feared it
might be destroyed after my death and I gave it to the superiors of the
Oratory for proper safekeeping.
So far, Father Giacomelli. D on Bosco’s devotion to the Blessed
Virgin was matched by his angelic purity. Bishop [John Baptist]
Bertagna, Angelo and Ascanio Savio, Father Giacomelli, and oth
ers were unanimous in declaring that on this score Don Bosco thor
oughly enjoyed the most enviable reputation both at Castelnuovo
during his adolescence and later in Turin. Further, it was generally
believed that he had a special gift for instilling love of purity in
youthful hearts. Bishop John Cagliero, for example, declared: “Be
cause of the intimate confidence I enjoyed with him, I am con
vinced that he lived and died in absolute chastity. He was always
correct in his conduct and extremely reserved when dealing with
the opposite sex. It was obvious that he found a certain distaste
in dealing with women, even relatives.” In his report Father Gia
comelli continues:
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
During those years, I more than once saw his brother Joseph’s
daughter come to Turin from her village to visit her grandmother Mar
garet and her uncle. Don Bosco did not show himself too pleased with
this and soon had the young girl go back to her mother. He later told
me, “I’d rather have a dozen boys visit me than this girl or any other.”
The cleric Ascanio Savio states that he heard Don Bosco tell Mamma
Margaret that it was not proper for his niece to come to the Oratory.
Although Don Bosco’s pupils loved him dearly and he returned their
love in a fatherly way, he was always reserved and dignified in his be
havior toward them, avoiding any sentimental gesture or turn of phrase.
At most, whenever he wanted to express pleasure for someone’s good
conduct, he would momentarily put his hand over the boy’s head or
shoulder or pat him lightly on the cheek, accompanying this gesture of
affection with a suitable piece of advice.
In 1890, [Louis] F u m ero 4 asked Gastini, “Do you ever recall
any gesture, word, or glance on D on Bosco’s part which could even
remotely be interpreted as unseemly or less than correct?” “Never!”
replied Gastini. Both had been familiar with him ever since those
early years. One day young Charles Tomatis, his clothes in un
seemly disarray, joined a group of companions with whom D on
Bosco was talking. The others began to laugh at this bizarre ap
pearance, but D on Bosco’s face was impassive. W hen he was asked,
in this and similar circumstances, how he could restrain his mirth,
he usually replied, “I laugh when I w ant to, and when I don’t want
to, I don’t laugh.”
He discussed chastity in his sermons and in his writing with ad
mirable tact. In familiar conversations he often praised this virtue
highly and suggested ways and means to foster and preserve it. As
we shall see later, he had words all his own to excite love for this
virtue, thus revealing the beauty of his soul. Sometimes, when send
ing some to the oratories to teach catechism he would say, “R e
member, I am sending you out to fish, and not to be fished.”
To help his young charges avoid sin, he had them discreetly su
pervised at all times by their more virtuous companions, thus making
it practically impossible for them to commit a transgression. It was
4A pupil at the Oratory in its early years. [Editor]
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Spiritual Formation at the Oratory
417
his great love for purity that led to his starting dramatics to keep
his boarders busy. On Saturday evenings, Don Bosco generally re
turned late from his many duties in town. He would then hear
confessions until eleven or even later, because Sunday mornings
were reserved entirely to the non-boarders. How could he occupy
those boys who had already made their confessions? A nd on the
eve of solemn festivities, or during the Exercise for a Happy Death
for the festive oratory boys, how could he occupy the boarders, who
had already made their confessions in the morning? Since they
could not very well study, work, or even play in the playground
[without disturbing confessions], they generally waited for Don
Bosco in their dormitory.
Charles Tomatis, twenty, resided at the Oratory from November
5, 1849 to [sometime in] 1861. He was something of a prankster
and humorist. W ith D on Bosco’s approval and advice, he would
gather all the boys in a room. Then he would take two handker
chiefs, make a knot in the middle of each, and tying one to a finger
of each hand, he would improvise amusing dialogues between them
to the great amusement of the boys.
This type of entertainment began to fade after a while, so Toma
tis bought a Gianduia 5 and delighted his audience even m ore with
the incredible tricks of this wooden puppet, to which he gave
all the characteristics, gestures, and running patter of that particular
masque of the Piedmontese theatre. M arquis [Dominic] Fassati,
who occasionally sat in on these informal shows, gave the boys an
entire set of marionettes. Tomatis was always the puppet master;
his assistant from 1849 through 1851 was a certain Chiappero.
More than once, bishops heartily enjoyed the show, along with the
rest of the audience, according to Tomatis and young Chiosso,
Finally, the young boarders began at times to enact some farce
or comedy on the stage which had been set up in the new hall on
the east side of the house. The same motive which had started
these pastimes now governed their development. Don Bosco quickly
realized that this kind of activity required vigilant supervision. He
had always maintained that stage plays presented a grave moral
5 A Piedmontese puppet. {Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
danger for the performers and the audience unless the plays pre
sented were carefully selected and their staging supervised. He for
bade parties for actors after a performance and insisted that the pro
ductions be ordinarily very simple and unpretentious. In those days
he would not hear of money being spent on renting costumes, be
cause of their cost. The boys had to make do as best they could.
Once, as a result of their insistent pleading, he allowed them to
present Gelindo, or The Nativity of Our Lord Jesus Christ, a very
popular play in Piedmont. But since it could hardly be adapted
properly, its unpleasant aftereffects prompted Don Bosco to declare
that never again would he allow its staging.
Indeed, when it was a matter of moral propriety, Don Bosco
was inexorable. Once he was invited to attend a stage performance
in a boarding school for upper-class boys. The play dealt with a
son born of a “careless love affair,” as the program described it,
who was preferred to the legitimate son because of his many virtues.
A t the end of the first act Don Bosco stood up and asked one of
the superiors who sat beside him, “Is this the kind of play you
present?”
“Well, now, to shut your eyes and ears to such things you would
have to leave this world.”
“Perhaps, but in the meanwhile I ’ll say good day.”
“A re you leaving?”
“Precisely!” And he left.
Father Giacomelli concludes his report as follows.
Don Bosco did not limit his concern only to his boys. I used to go
with him to the prisons, where he taught catechism and heard confes
sions. Sometimes he sent me to buy white bread and fruit, which he
would distribute among the prisoners. I also accompanied him to the
Albergo di Virtu where he preached to more than a hundred boys. In
his love of neighbor, he began to receive, in the sacristy or in his room,
townspeople who came for advice or help. Don Bosco listened to each
one calmly and patiently and, if he could, he generously assisted them.
Sometimes his assistants tried to send such people away, considering
them importunate, but I saw that this displeased him. I never saw him
waste a single moment or while away his time at cards or bocce for re
laxation. He always found time to hear confessions and visit the sick,
especially at the Cottolengo Hospital.
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Charles Tomatis told us that Don Bosco would also visit patients
afflicted with infectious diseases. As an aftereffect of one such visit
he contracted a malignant pustule on his arm with accompanying
fevers, from which he recovered without taking any medicine. Soon
his truly priestly conduct won him the affection and esteem of al
most all the Piedmontese bishops. They praised and supported his
work, convinced that his undertaking was inspired by God. A vener
able priest rem arked of D on Bosco, “St. Benedict said that three
things make a saint: sobriety of life, justice of action, and piety of
feeling. D on Bosco meets this test.” We have heard many other
eminent people say, “Few are they who, upon carefully studying
another man, do not eventually find some defect in him which at
first had escaped their attention. But this was not the case with
D on Bosco. The more one studied him, the more one’s adm iration
for him grew.” Father Giacomelli said further, “I always consid
ered Don Bosco a priest who performed even his most ordinary
duties, especially those enjoined by religion and charity, in an ex
traordinary way.” W hen someone asked him, “W ho is this D on
Bosco, after all?” Father Giacomelli usually answered, “If only you
knew him! He was a model seminarian, and now he is a model
priest!”
In conclusion, we concur with what Father Felix Reviglio also
told us, “During the eleven years that I had the good fortune to
live with D on Bosco, I can attest that his virtues were so resplendent
and eminent that we boys even then regarded him as a saint, and
precisely because of his heroic virtues allowed him to guide us in
all things.”
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C H A P T E R 53
A Timely Stage Play
E shall now describe a most unusual stage play which
caused something of a stir in Turin when presented by the boys of
the Oratory of St. Francis de Sales. By royal decree, the metric
system was to go into effect in January of 1850, and the time was
now drawing near. To insure its success, the government, through
the Department of Agriculture and Commerce, sent a circular to
the bishops of the realm asking that they and all pastors cooperate
in briefing their congregations on the new system, to dispel preju
dices and help them change time-honored habits with a minimum
of discontent, fraud, and deception. The prelates, ever ready to pro
mote the best interests of Church and State, promptly consented.
Bishop Philip Artico of Asti, overlooking the slanderous cam
paign against his good name conducted even in the courts and in
the Chamber of Deputies by the minister of justice, cooperated
fully by writing a circular to his clergy from his residence in the
Cam erano seminary. I t concluded: “I consequently strongly urge
you, also in the name of the government, to set up, with the agree
ment of local teachers, Sunday and evening classes after Church
services, at hours most convenient to parishioners. Where there are
no teachers, pastors should zealously take their place.” This was
more or less also the tenor of the other bishops’ letters, and the
pastors promptly carried out their suggestions.
Don Bosco had already introduced the metric system at the Ora
tory years before, because he wanted the boys to learn it thoroughly
in good time. Now, in 1849, he picked some talented and hard
working teachers to help him in this particular task; one of these
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was Joseph Brosio. After closing his store in town, he came to the
O ratory every evening to teach the metric system. Don Bosco had
published a new and improved edition of his book, The Metric
System, whose first edition, favorably reviewed in the papers, sold
out in less than three months.1 Moreover, several teachers had in
troduced it into their classes and had discovered to their delight
that the book was ideally suited to the intellectual level of their
pupils, thanks to D on Bosco’s clear style and presentation.
Don Bosco, however, did not rest on his laurels. In that same
year, he thought of another effective way to familiarize his pupils
with the new system. He wrote and staged a brief three-act comedy
entitled II Sistema Metrico-Decimale [The M etric System]. The set
ting is a marketplace with different characters representing buyers
and sellers. The buyers either do not know that the new weights
and measures are obligatory, or they firmly refuse to use them or
have anything to do with them and stubbornly cling to the old
weights and measures. The seller, who knows the law, informs his
customer that the old weights and measures have been abolished,
whereupon the buyer begins to decry the new-fangled ideas, declar
ing the whole business a fraud and deception. A t times the tempers
of buyer and seller boil over, the seller attempting to persuade, the
buyer refusing to yield. Finally, by dint of endless patience, the
seller convinces the buyer of the advantage of the new system, shows
him the difference between the various weights and measures, as
well as respective and reasonable differences in price, and sends
him away in peace, well-informed and satisfied. The scene then
shows a poor, confused workman who meets a fellow worker, or his
old boss, asks and receives the necessary explanations, during which
the new weights are presented and the difference between the ounce
and the etto, the pound and the kilo, the rubbio and the miria ex
plained. Linear and liquid measures are also discussed, along with
the corresponding difference between raso and meter, boccale and
liter, brenta and hectoliter, and so on. D on Bosco so skillfully in
terwove fact and fiction and provided his young actors with such
incisive and humorous lines that he converted a dull, dry subject
into delightful entertainment.
1See Appendix 11. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
The scene of the brenta,2 liter, and hectoliter always had the
audience rolling in the aisles. In one performance an amusing
ad lib made it even funnier. One of the actors, young Hyacinth
A m aud, playing the part of an oldtimer, appeared on stage with a
brenta strapped to his shoulders. A fter putting down his burden, he
was supposed to lean against it while asking his fellow actors, “How
big is a liter?” But he forgot his lines as well as his position, so
the prompter whispered him instructions on both points, ending
with the words, “Lean up against the brenta!” A m aud, in a stage
fright, paid no heed to the meaning of the words and boomed out,
“Oh, the liter is very big! It’s leaning against the brenta!" The audi
ence roared with laughter, the prompter was too convulsed to speak,
and the actors tried their best to keep a straight face. Several min
utes elapsed before the play could go on according to script. Among
the distinquished guests at the performance was the famous Father
Ferrante A p o rti3 who, deeply impressed, rem arked, “D on Bosco
could not use a more effective method of popularizing the metric
system. This way people learn it by laughing!”
L ’Armonia, in issue No. 149, 1849, reviewed the performance.
Yesterday (December 16) we watched a stage play on the metric
system presented by the boys of the St. Francis de Sales Oratory. It is
general knowledge that this institute was founded by the well-deserving
Don Bosco who, as its director, has given all his means and entire life
to the education of young apprentices. We shall not eulogize him here,
since his boys yesterday paid him such a substantial and genuine tribute
by their intelligent replies, delightful manners, and praiseworthy de
portment. But we want to commend him highly for having concluded
that stage play with admirably well-written historical recitation on
Pius VI and Pius IX. One of his boys declaimed it so spiritedly as to
win a resounding applause from the packed house.
It was perhaps as a result of this recitation that the Regio Eco-
nomato came to the aid of the Oratory on December 20, and pre
sented D on Bosco with the sum of four hundred lire.
2 A conoidal wooden vessel whose liquid capacity varied from about fifty to
ninety quarts. It was carried on the back, strapped to the bearer's shoulders.
[Editor]
*See Vol. n , pp. 148f, 165ff, 171f, 311f. [Editor]
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It’s hard to imagine how D on Bosco, in this particular year,
could find time to write this little comedy, put together from eight
dialogues which he had previously written on the metric system.
These dialogues he later staged again and again in varying sequence
and num ber assigning the roles to some forty or fifty boys between
actors and understudies.
With a truly heroic patience and industry he rehearsed these un
trained youngsters, who could hardly read and who sometimes did
not even understand the meaning of many words or see the connec
tion between one sentence and the next. Yet he never wearied of ex
plaining or teaching them how to mimic, repeating a dialogue over
and over again until the boys had committed it to memory! Some
times he could not get them to say correctly some words which they
invariably mispronounced during the performance, thereby actually
adding to the hum or of certain situations.
Nevertheless, his stage direction brought such results that the
knowledge which the boys willy-nilly acquired and the aplomb
with which they acted their roles more than rewarded his efforts.
These skits were also an excellent instruction for the young
members of the audience, as the settings were either a store, a work
shop, a wineshop, an open field in the country, or a farmhouse
where the old and new weights and measures, prominently dis
played, were put to practical use before the spectators. In some
scenes the stage would appear as a classroom with charts, abacus
and blackboard. Joseph B rosio4 acted as the teacher, but Don
Bosco always wanted him to wear his bersagliere uniform on stage.
The boys, acting as pupils, were dressed as peasants, porters, cooks,
country squires, and so on; a miller was powdered from head to
toe with flour, a blacksmith with soot. The audience responded en
thusiastically to these realistic settings, as did the young actors.
“In one of these performances,” Joseph Brosio wrote to us, “the
pupils in the last act were so enthusiastic with my teaching that
they held a little party in my honor right on stage, but it was at
D on Bosco’s expense because he had planned it all in advance. It
was a little surprise treat he had wanted to give me to show his
appreciation for my humble efforts. I think [Charles] G astini5 may
4 See pp. 76f. [Editor]
5 See pp. 243ft. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
still remember how he played a trick on us by eating our oranges
to make the audience laugh, and how in punishment Pium atti6
grabbed him, pushed him inside the brenta, hoisted him on his
shoulder and carried him off stage.” 7
In the midst of all these varied tasks and labors, D on Bosco never
lost sight of his ultimate goal. A few days after the December 16th
performance, he shifted his boys* attention from mathematics and
current events to spiritual considerations. The excellent results of
the spiritual retreats of the previous years encouraged him to hold
them again, not only for boys at Valdocco but for those of all three
oratories, and possibly for all the boys in Turin. Therefore, since
the St. Ftancis de Sales Chapel was too small and too far from
the center of the city, he got the permission of the ecclesiastical au
thorities to hold the retreats in the church of the Confraternity of
Mercy, known as the “Merchants’ Church,” much larger and con
veniently located. On the third and fourth Sundays of Advent, De
cember 16 and 23, he announced the opening date and schedule
of the spiritual retreat, warmly inviting everyone to take part. “Ask
your parents and employers in my nam e,” he told them, “kindly to
give you time off a few hours every day so that you can take part
in the retreat without worry. On your part, promise to make up
for the time with greater diligence and punctuality.” He himself
called on parents and employers he feared would give such a re
quest no attention.
To make sure that a large number of young workers would par
ticipate, he decided to hold the retreat during the last week of
the year when the most beloved and generally observed feasts of the
liturgical year fall. The schedule was arranged so as to cause the
employers as little inconvenience as possible.8 He had the Paravia
Press print fifteen hundred copies, which were then affixed to the
church doors in town and mailed to many homes and workshops.
The wording of this notice, in the style of the time, reveals Don
Bosco’s zeal and sincere dedication to the spiritual and tem poral
interests of young people. It reads:
An Oratory pupil. [Editor]
7 Don Bosco’s eight dialogues on the metric system have been omitted in this
edition. [Editor]
8 See Appendix 12. [Editor]
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Youth is the segment of society upon which we build our hopes for
the present and the future; it warrants our closest attention.
If young people are educated properly, we have moral order; if not,
vice and disorder prevail. Religion alone can initiate and achieve a true
education.
To counteract the evils of the times and the efforts of misguided minds
to instill irreligious principles in the pliable minds of young people and
to satisfy the wishes of many parents, employers, and shopkeepers, a
spiritual retreat for young people has been planned in the church of the
Confraternity of Mercy, which has generously been put at our disposal
for this purpose.
Parents, employers, and owners of workshops and stores: if you are
concerned with the present and future welfare of the youngsters whom
Divine Providence has entrusted to your care, contribute effectively to
their spiritual good by cooperating with us. Send and urge the young
people under your care to attend this retreat. Our Lord will not fail to
reward you for the time off you give them for so holy a purpose.
And you, boys, who are particularly dear to God, do not begrudge
any discomfort you may have to put up with because of the weather,
but consider the everlasting benefits you will derive for your souls. By
calling you to listen to His divine word, the Lord is offering you a favor
able opportunity to receive His favors and blessings. Take advantage
of it. You will be happy if you accustom yourselves to keep God’s laws
in your youth. “It is good for a man to bear the yoke from his youth.”
[Lament. 3, 22]
The Church of the Confraternity of Mercy was packed with
boys, almost all of them young apprentices, from the very first day,
the evening of December 22. The cleric Ascanio Savio was super
vising them. The preachers, Canon Borsarelli, Father [John] Borel,
Father Peter Ponte and Canon Lawrence Gastaldi, chosen person
ally by Don Bosco, were eminently suited to the needs of young
people. The retreat lasted seven days and was fruitful. Despite the
raw winter, hundreds of boys crowded the pews in the early morn
ing, listening attentively to the preacher, while an even greater num
ber attended the midday sermon in dialogue form and the evening
instruction and meditation. During the last days of the retreat, the
lads literally besieged the confessionals, and Communion on the last
morning was truly general, devout, and impressive. Parents and
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
employers were most pleased with the results, called blessings down
on Don Bosco for having thought of it, and expressed the hope that
it would be held every year, as indeed it was. A t the present time
the retreats are sponsored by the Catholic Association of Turin
Workers, and are held especially at the close of Lent, to encourage
boys who need spiritual assistance to make their Easter duty fruit
fully. O ur praise to this well-deserving society whose members are
true friends of youth!
A t the close of the spiritual retreat, Don Bosco distributed a
printed leaflet to all the retreatants and to those attending his three
oratories. We reproduce it here.
Friendly and Timely Advice to Boys
1. Remember, my boys, that you are the delight of the Lord. Blessed
is the lad who begins to observe God’s laws in his youth.
2. God deserves to be loved because He has created us, redeemed
us, showered us with countless benefits, and prepared an eternal reward
for those who obey Him.
3. Charity is what sets the sons of God apart from the sons of Satan
and of the world.
4. He who gives his companions good advice performs a great act of
charity.
5. Obey your superiors in accordance with God’s command, and
everything will go well with you.
6. If you wish to be a good Catholic, beware of those who speak
disrespectfully of religion and its ministers, especially of the pope, the
father of all Catholics. You may always be sure that he who speaks
badly of his own father is a bad son.
7. Keep away from evil books and magazines, but read good ones.
8. Habits you form now will last all your life. If they are good, they
will lead you to virtue and to the moral certainty of salvation. Woe to
you if you contract evil habits!
9. Bad companions, immoderate drinking, a passion for gambling,
and the habit of smoking are the usual lures that draw you away from
virtue.
10. Bad companions are: a) those who take pleasure in talking of
unseemly things or commit acts offensive to modesty; b) those who
speak contemptuously of religion; c) those who try to keep you from
church or entice you to neglect your duties.
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A ll
11. Immoderate drinking saps physical vigor, makes religious de
votions tedious, and leads us to unwholesome places.
12. Heavy gambling leads to quarrels, blasphemy, neglect of one’s
duties, and profanation of holy days.
13. Smoking or chewing tobacco ruins the teeth, saps youthful
strength, and leads one to seek bad companions.
Recommendations
1. Avoid idleness and idle people; carry out your duties. Whenever
you are idle, you are in serious danger of falling into sin, because idle
ness teaches us all kinds of vice.
2. Have all the fun you want, as long as you do not commit sin.
3. Make every effort to pay attention to the sermon on Sundays
and holy days.
4. Choose a confessor you trust, and go often to confession and to
Communion. St. Philip Neri, the great friend of youth, used to recom
mend to boys to make a weekly confession and to receive Communion
even more frequently, according to the confessor’s advice.
5. My son, you have only one soul; try to save it. Even if you were
to conquer the whole world, you would avail nothing if you were to
lose your soul. Happy is the man who, on his death bed, can look back
to the good works he has performed during his lifetime. Write, my son,
these words of mine in your heart: “The world is false; our one true
friend is God.”
During the retreat, Don Bosco celebrated Christmas Midnight
Mass and the boys m ade a general Com m union; the Holy See had
renewed the privilege for another three years. He also distributed
to the O ratory boys five hundred copies of a hymn to the Infant
Jesus; the text and music had been printed by the Speirani & Fer-
rero Press.
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CHAPTER 54
A Promise Fulfilled
y T l S the year 1849 drew to a close, it cast shadows of
grievous events in store for the Catholic Church. The gloomy fore
bodings of the saintly Father Bernard Clausi, who died on Decem
ber 20, at Paola in Calabria, were well-known. Father Clausi, whom
Don Bosco had met at the Convitto Ecclesiastico in 1842, had
stated that terrible catastrophes, unprecedented afflictions, and fierce
persecution of the faithful would be visited upon the world before
the passing of the present generation. However, at the peak of these
evils, according to his prediction, there would be miraculous conver
sions and a swift triumph for the Church.
The surest index of sad times in the offing was the sudden, al
most general shortage of priestly vocations. Most seminarians, im
bued with revolutionary ideas, had discarded the clerical habit, or
had been ordered to do so by their bishops. Something had to be
done to remedy such great harm, but by what means?
Due to the war, the Turin seminary had become a barracks to
billet soldiers. Consequently, even the few seminarians faithful to
their vocations had either had to return to their homes, without any
chance of continuing their ecclesiastical studies and formation, or
had to board with private families in Turin in an environment that
might prove dangerous to their priestly vocations.
In the school year 1848-49, Don Bosco invited a few seminarians
to the Oratory for lessons in theology, but this hardly met the ur
gent recommendations of his archbishop [in exile].1 Hence, not
withstanding the difficulty of the times and his total lack of means,
D on Bosco set about this task of restoration. A fter a calm, sober
l See MB 318. [Editor]
428
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review of the situation, he put his trust in Divine Providence and
decided to open a temporary seminary in the Oratory itself.
He persuaded Mr. Pinardi to help this project by making avail
able a room still occupied by some tenants on the main floor of the
house. Enraged, the tenants threatened Don Bosco, his mother, and
the landlord himself, with the result that D on Bosco had to make
a substantial financial sacrifice to get rid of them peacefully, but he
achieved two highly desirable results. First, he eliminated tenants
who had turned the premises into a den of Satan; their visitors
were such as to force decent folks to shut their eyes and ears to
avoid scandal. The second advantage, a very important one, was
that, having more room, he was able to start taking in seminarians
who had nowhere to go. Thus the clerics Vacchetta, Chiantore, and
the two Carbonati brothers joined Ascanio Savio, and were fol
lowed, in November 1850, by Damusso, and gradually by others.
Those whose families could afford it paid forty-five or thirty lire
a m onth for their keep, while others paid far less, and poorer boys
were given free board and lodging. They lived and studied at the
Oratory and shared Don Bosco’s frugal meals. Daily they attended
classes at the seminary in the few rooms unoccupied by the troops,
facing the street and serving both as private quarters for the rector,
Canon Vogliotti, and the other faculty members, and also as class
rooms for philosophy, physics, and moral theology. Lectures in
dogmatic and mystic theology were held in a vast, poorly lit mez
zanine, whose most conspicuous appointment was a large kitchen
stove camouflaged with wooden boards. A tiny, miserable room ad
joined it. This was the setting in which the canons, Father Francis
Marengo, Father Francis Molinari, Father Bernard Appending and
Father Allais, all friends of Don Bosco, lectured. Father Lawrence
Farina taught philosophy. Almost all their students were lodging
at the Oratory and were quite determined to pursue their studies to
completion. Canon August Berta taught philosophy and math
ematics to some in his own home. He later became a canon in the
Congregation of St. Lawrence and a professor at the Turin seminary
when it was vacated by the government sixteen years later, in 1864.
From 1849-50 on, the Oratory became the seminary for the
archdiocese and for the whole of Piedmont. We might say that, in
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
a way, it remained a seminary for the next twenty years because,
as we shall see, a large number of boys living there studied Latin
and, on donning the cassock, were sent to attend classes under the
seminary professors at D on Bosco’s expense. W hen they were finally
ordained priests, D on Bosco sent them to their own bishops.
The seminarians performed their practices of piety in common.
They learned the sacred ceremonies and took part in the liturgical
services with the boys, assisting or serving at the altar on the princi
pal feasts of the church calendar. Don Bosco always saw to it that
these feasts were celebrated with the greatest solemnity, and that
the parts of the Divine Office were chanted properly. He particu
larly exhorted the young clerics to receive Holy Communion. In
this connection Ascanio Savio recalled:
He never let pass an opportunity to urge us to visit the Blessed Sac
rament daily, even if only for a few moments, but regularly. He also
encouraged us to acquire a spirit of prayer, telling us, “Prayer is as
necessary to those who consecrate themselves to God’s service as the
sword is to the soldier.” He exhorted us to have faith, since all blessings,
spiritual and material, come to us from the Lord, to whom we should
always turn first in every need, without wasting time in useless worry
or grief. If we were praying for some grace for ourselves or especially
for the salvation of some soul or the success of some undertaking for
the glory of God, he advised us to make a temporary vow of some
thing which was then especially pleasing to the Lord. He assured us
that this would greatly increase the efficacy of our prayers. From his
manner of speaking, we sensed that this must be a means by which he
obtained heavenly blessings for hi$ own undertakings. He took great
care of us seminarians, frequently calling us together to strengthen our
priestly spirit and faithfulness to our vocation, constantly stressing that
self-denial is the first virtue of a disciple of Jesus Christ. “Begin to
practice self-denial in little things,” he often told us, “so that later you
will be able to do so in bigger ones.” He would constantly ask us
whether we were progressing in studies, exhorting us to get ready to
save as many souls as we could by a holy life and a sound theological
formation. He would add, “If we were to have knowledge without
humility, we would never be children of God, but rather children of the
devil, the father of pride.” On occasion, alluding to some among us in
clined to boast of their intellectual ability, he would say, “Don’t show
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off what you know, but try to know thoroughly what you are talking
about.”
He kept close watch over our conduct and treated us with such loving
kindness that we felt a filial affection for him and put all our trust in
him. He labored indefatigably to root out of us everything which might
lead to sin. To encourage us to correct our faults, he used to say that
one should not expect to become a saint in a few days, since perfection
is acquired only by degrees.
Hardly a day passed that Don Bosco did not especially advise
one or other of the seminarians. “Always try to act on some prin
ciple of faith;” he would tell Ascanio Savio, “never at random or
for purely hum an motives. Always give great importance to what
ever you do.” To some other he would say: “Think of G od in
terms of faith, of your neighbor in terms of charity, and of yourself
in terms of humility. Rate yourself low. Speak of God with vener
ation, speak of your neighbor as you would wish him to speak of
you, and speak of yourself humbly or not at all.”
If any of the clerics discussed politics heatedly, Don Bosco would
rem ind them of Father Cafasso’s maxim: “Keep out of politics for
virtue’s sake, and do not take sides if you want to be wise.” W hen
ever the clerics discussed scientific, historical, or educational m at
ters, D on Bosco’s suggestion was that they should never directly
contradict another’s opinion, but express their own with modest
reservations, prefacing their words with “it seems to me; I suppose;
it’s like this; unless I be mistaken. If we try not to contradict others,
our opinion will be heard with attention and goodwill, and we will
be better able to persuade those we wish to influence. Lack of mod
eration in speaking indicates lack of good judgment.”
Don Bosco used great prudence and charity toward individual
sensibilities; when giving orders or when assigning duties he avoided
high-handedness. But he never hesitated to correct the slightest
fault he saw in the seminarians, while taking great pains not to hurt
their feelings. A correction of his was never taken as an irritating
reprimand, because all realized that his only aim was their own
good. Once he told a rather self-willed cleric, “You’re a sensible
young m an and you know better than I do that only obedience can
lead us along the right path.” On another occasion he came to know
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
that some clerics had held an unauthorized little party of their own.
This was no crime, but neither was it an act of virtue. Upon meet
ing them several weeks later, he said smilingly, “You study moral
theology. Please tell me something. In how many ways may one
sin by eating?” The young seminarians, who had forgotten their
party, prom ptly replied, “In five ways: praepropere, laute, nimis,
ardenter, studiose” [hastily, sumptuously, excessively, gloatingly,
studiously],
“Good!” D on Bosco said, adding not another word. The com
ment hit home and was fruitful. That winter a cleric failed for some
mornings to show up at Mass because he stayed in bed. When, one
day during the recreation period, he approached Don Bosco, he
was heartily greeted, “Oh, I am so glad to see you! How do you
feel?”
“Fine, thank G od,” answered the cleric.
“Good! I was afraid you might be sick, because I haven’t seen
you at Mass the last few days.” The lesson was not lost.
A t times, if he was convinced that a delay would be more benefi
cial, Don Bosco postponed a correction for even several months.
Naturally, if the offense was serious, he would reprim and the trans
gressor immediately, although always gently. Sometimes a mere
glance was more effective than an entire sermon. Thus spoke Father
Felix Reviglio who attentively watched his every word and move.
He also added that Don Bosco was good at devising ways to spir
itualize the environment of the clerics.
Sometimes, during recreation, he would open the Imitation of
Christ, at random or ask a cleric to open it, and read the first or
last verse of the page, or select a verse from the middle of the page
for some salutary admonition. He always told them to accept re
spectfully the message they thus received, assuring them that it
would benefit them. As a m atter of fact, the contents of this golden
booklet are such that on whatever page the eye may fall, one may
find timely advice. The clerics certainly did not believe that these
random messages were infallible, but they very often exclaimed,
“Just w hat I needed!” Others, while listening to a colleague read a
passage, would laugh saying, “Fits you like a glove.” O n occasion,
some cleric would start reading, then suddenly flush with embar
rassment, close the book and refuse to disclose what he had read.
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A nother of Don Bosco’s expedients was to send a little note to
some one in need of advice. Here are some samples:
Speak little of others, even less of yourself.
Love your duties, if you are to perform them properly.
Put up willingly with the faults of others, if you wish others to put
up with yours.
Do not try to excuse your faults; try to correct them.
Forgive others everything; yourself, nothing.
Do not consider one a friend if he praises you excessively.
Forget the services you have rendered to others, but not those rend
ered to you.
The surest safeguard against anger is to let it cool off.
Do not praise a man for his looks, as the Holy Spirit teaches us.
From the earliest days of the Oratory, Don Bosco started the
custom of giving a general and an individual recommendation to
all the Oratory boys at the close of the year.2 The general recom
mendation offered guidelines for the smooth running of the Oratory
during the new year, and at times predicted events that would hap
pen during its course. The second recommendation was a maxim
or counsel, given confidentially or in writing, adapted to the specific
needs and conduct of the individual concerned. For the clerics he
wrote it in Latin, drawing from the Scriptures or the Fathers of
the Church. Some of these notes were treasured by these first cler
ics. We have copies of some.
Non coronabitur nisi qui legitime certaverit. [O ne. . . is not crowned
unless he has competed according to the rules. Cf. 2 Tim. 2, 5] To a
second: Delectet mentem magnitudo praemiorum, sed non deterreat
certamen laborum. [Cherish the thought of the heavenly reward, but do
not be disheartened by the necessary struggles.] To a third: Cogitas
magnam fabricam construere celsitudinis? De fundamento prius cogita
humilitatis. [Are you planning to build a lofty structure? Make humility
its foundation.] To others: Semper, dico, vigila. [Be ever on guard, I
tell you.] Fili, sine consiUo nil facias et post factum non poenitebis. [My
son, seek advice before acting; you will never regret it.]
2 This came to be known as the “annual practice ” It was a brief saying, in the
form of a motto, proposed as a spiritual program for the coming new year.
[Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Some of these notes, however, were of such an intimate character
that their recipients have not revealed them. These characteristic
messages always made a deep impression and bore wonderful fruit
in the course of the year when Don Bosco privately recalled them
to mind at an opportune moment. Don Bosco continued to dis
tribute such personal advice nearly every year throughout the rest
of his life.
Under Don Bosco’s care, the clerics advanced not only spirit
ually, but also intellectually, as we shall see later. To round out their
education and to keep in contact with them, Father Giacomelli
tells us, Don Bosco went to the seminary during 1850 and 1851 to
lecture on biblical geography. He himself, the better to understand
and appreciate the Scriptures, diligently studied the geography of
the Holy Land and the adjoining regions of Asia Minor, Mesopo
tamia, Egypt, and Greece. The scholarly Canon Joseph Ghirin-
ghello, professor of Hebrew, had such respect for D on Bosco’s
learning that on occasion he consulted him on questions of herme
neutics and certain biblical narratives that needed clarification.
Those seminarians who lived in town also greatly enjoyed Don
Bosco’s lectures because he was able to describe with exactness
the topography of the different regions and cities and the events that
had transpired there. He also had a consummate gift for aptly quot
ing the prophets and the sapiential books, with which he was very fa
miliar, relating them meaningfully to every important circumstance.
He surpassed himself in speaking of the places sanctified by Our
L ord’s presence during His m ortal life. In order to impress the sig
nificance of the passion deeply on their hearts, he urged seminarians
and priests to study the Redeemer’s travels through Palestine from
an archeological standpoint, especially the route to Calvary and the
circumstances of O ur L ord’s death, so that it might become more
vivid in their minds and excite in them greater gratitude toward
Jesus Crucified.
After a little more than a year, he was obliged to give up his
lectures at the seminary because his many other duties left him no
time. Nevertheless, wishing to continue such instruction in some
form, he resumed these lectures at the Oratory. Young Michael
Rua, though not yet a cleric, attended them with the seminarians,
and more than once heard him gently chide those who made free
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435
with words or phrases of Holy Scripture. “D o not quote Holy Scrip
ture for fun,” 8 he would exclaim. His tone and expression left no
doubt about how much this superficiality and irreverence toward
the word of God pained him.
In addition to biblical geography, Don Bosco also taught global
geography as related to the history of the Church, both at the Ora
tory and in the archdiocesan seminary. He was well-versed in this
subject, and his Sunday instructions on it were most interesting
and attractive. Young Marchisio and others came just to hear him
on this subject. It was Don Bosco who encouraged Marchisio to
design his renowned postal map, first of Piedmont, then of all Italy,
which won for him his appointment as postmaster in Rome. Don
Bosco, in fact, corrected it as he was making it. In 1890, Bishop
Miotti of Parma told Father [John Baptist] Francesia: “In 1862,
when I was director and teacher at the Chieri municipal school, I
visited Don Bosco at the Oratory. I met him on the playground,
and at his invitation went up to his room. In the course of the con
versation we spoke of geography; his knowledge was so vast, deep,
and thorough that I was truly amazed.”
D on Bosco’s virtuous life, his knowledge and untiring efforts won
the affection of all those young seminarians. One day, one of them
asked Don Bosco what he could do for him that would please him
most. D on Bosco replied, “Help me save many souls, and first of
all, your own.” The same answer he often gave to other clerics who
put similar questions to him. In gratitude for his instruction and
spiritual guidance, many helped him in supervising the boys and
in teaching catechism in the festive oratory. Their example, as we
shall see later, inspired many boys to don the clerical habit. How
ever, Don Bosco could not depend very much on them for the
boarders’ supervision at the Oratory or for the evening classes; only
rarely could he get them to go to the Guardian Angel or the St.
Aloysius oratories on Sundays. Their plans did not fit in with
D on Bosco’s, inasm uch as their studies were their prim ary concern.
Therefore, with his customary perseverance, Don Bosco continued
to teach the four boys he had originally chosen: Bellia, Gastini,
Reviglio and Buzzetti.
* Don Bosco’s exact words were, “Nolite miscere sacra profanis" [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Besides looking after the training of the diocesan seminarians,
Don Bosco performed another eminent service for the Turin arch
diocese by providing decorous church services. He himself, or oth
ers invited by him, instructed the clerics in the sacred ceremonies.
Father [John Baptist] Bertagna, for example, came to the Oratory
throughout 1855 for this specific purpose. The chancery and the
pastor of SS. Simon and Jude always insisted that D on Bosco’s
clerics attend the liturgical services in the cathedral, where the di
ocesan seminarians would normally be present, and at the parish
church of SS. Simon and Jude, to which the Oratory belonged.
Don Bosco, who always tried to please his ecclesiastical superiors,
even at grave inconvenience to himself, regularly sent his clerics to
their own parishes to teach catechism and serve at the church serv
ices. He offered the same service to the canons of the cathedral on
all the solemn feasts of the year. Other seminarians were sent to
churches in the city whose pastors or rectors requested it. Prefer
ence was always given to O ur Lady of Consolation Shrine for the
Christmas M idnight Mass and during Holy Week. In that week,
however, the clerics, with great zeal and sacrifice, served at all the
long services in three different churches, the last one being the ca
thedral. Don Bosco kept for himself only the few that were in
dispensable for the boys’ supervision in his festive oratories.
The service that Don Bosco was performing for the diocese
was necessary and highly meritorious, especially when, through the
deaths of many older priests, the shortage of sacred ministers began
to be felt in Turin. In fact, as soon as Don Bosco had his own
priests, he had to send one every Sunday and holy day to say Mass
at the cathedral, at the request of the vicar general; Father Celestine
Durando was one of them. This went on until 1865 and even for
some years beyond during the summer vacations when the only
young clerics in Turin were D on Bosco’s.
Under the circumstances, the lamentation, “The harvest indeed
is great, but the laborers are few.” [Luke 10, 2], was quite apt, bu t
D on Bosco did not forget O ur L ord’s exhortation, “Pray therefore
the Lord of the harvest to send forth laborers into the harvest.”
[Luke 10, 2] From the very first years of the Oratory D on Bosco
had ordered that a Pater, Ave, and Gloria be recited daily for the
pressing needs of the Church. God heard his prayers, and gave him
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the necessary grace to arouse, preserve, and foster priestly voca
tions. While Don Bosco’s edifying demeanor instilled great esteem
for the priestly character and vocation in his boys, his loving kind
ness disposed them to carry out the advice he gave them in the name
of God. All who knew him intimately declared that he had won
the hearts of all. To him they applied the words from the Book
of Proverbs, “In the light of the king’s countenance is life, and his
favor is like a rain cloud in spring.” (16, 15).
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APPENDICES
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Appendix 1
REGULATIONS FOR THE
FESTIVE ORATORY, 1887 EDITION
(See Chapter 9, footnote 1 . ) 1
C hapter 1. The Director
1. The director is the head superior and is responsible for all activ
ities of the oratory.
2. He must be outstanding among the other staff members in piety,
charity, and patience. He should always show himself a friend, com
panion, and brother to all, and therefore should encourage all to carry
out their duties by persuasion rather than by command.
3. Before appointing someone to an office, he should first of all con
sult the other staff members. If the appointee is a priest, the director
should consult the priest’s ecclesiastical superior (or the pastor in whose
territory the oratory is located, unless the priest is well-known and it
can be assumed that there will be no objection to his appointment)
4. Once a month he will hold a staff meeting to hear or suggest
what is best for the boys.
5. It is the director’s duty to warn, to see that each one carries out
his duty, to correct and even to discharge staff members when necessary.
6. He hears the confessions of those who freely come to him. When
confessions are over, he or another priest will celebrate Holy Mass;
there will follow a homily on the Gospel (or an incident from the bible
or church history).
7. He ought to be as a father among his children, and should strive
in every way possible to instill in the boys love of God, respect for sacred
things, frequent reception of the sacraments, filial devotion to Our Lady,
and the elements of true piety.
i Words in italics appeared in the first edition of the regulations in 1847 and
were later deleted; words in parentheses were added in or about 1852 and later.
See p. 72. [Editor]
441
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
C hapter 2. The Prefect
1. The prefect must be a priest, and he takes the director’s place
whenever necessary.
2. He receives orders from the director and communicates them to
the other staff members. He is to see that there are teachers for the
various catechism classes and that order and discipline are observed.
3. If a staff member is absent, the prefect is to provide a substitute
without delay.
4. He should see that the choir rehearses the antiphons, psalms, and
hymns they are to sing.
5. (In areas where priests are scarce, the prefect will also carry out
the duties of spiritual director.) He is the ordinary confessor of the
boys. He will celebrate the boys’ Mass, teach catechism, and, where
necessary, give the sermon.
6. It is also his duty to supervise the (day), evening, or Sunday
classes.
C hapter 3. The Catechist or Spiritual Director
1. It is the duty of the spiritual director to be present at and direct
church services. He should, therefore, be a priest. If occasionally he
cannot personally carry out his duties, he should arrange with the
prefect for a substitute.
2. (On Sundays and holy days, at the appointed time he shall start
or assist at the morning recitation of Matins of The Little Office of the
Blessed Virgin; after the Te Deum, he will vest and say the boys’ Mass.)
3. He will teach catechism to the adults in the apse, preside at
Vespers, and prepare everything for Benediction of the Blessed Sacra
ment.
4. He should keep himself well-informed about the conduct of the
boys so as to be able to give information or issue certificates of good
conduct when necessary.
5. On major feast days he should arrange for a sufficent number
of confessors and Masses. He will prepare for all church services.
6. The spiritual director of the oratory is also director of the St.
Aloysius Sodality. His duties are described in the sodality regulations
and in those of the Mutual Aid Society.
7. If he should come to know that an older boy needs religious in
struction— as often happens— he should very carefully fix a time and
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place best suited for it. He himself should give it or see to it that it be
done by someone else patiently and charitably, since it is a matter of
gaining a soul for God.
8, The offices of prefect and spiritual director can easily be com
bined in the same person. Whenever it is not possible to have a priest
as spiritual director, all the latter’s duties shall be entrusted to the prefect.
C hapter 4. The Assistant
1. The assistant should be a lay person imbued with charity and zeal
for the glory of God. It is his duty to assist at all Oratory church serv
ices to see that everything proceeds smoothly.
2. He shall see that each one enters the church in an orderly manner,
blesses himself devoutly with holy water, and genuflects before the
Blessed Sacrament.
3. Should any small children cause a disturbance in church, he shall
kindly request those responsible to take them out
4. When calling someone to order in church he should use gestures
rather than words; if it is necessary to reprimand anyone at length,
he should wait until after the services, or else take the boy out of the
church.
5. When Vespers or other sacred offices are being sung, he should
announce the page.
C hapter 5. The Sacristans
1. There shall be three sacristans: one should be a clerical student
and the other two should be chosen from among those boys noted for
piety, neatness, and ability for this office.
2. (The clerical student is the head sacristan; he should consult the
ordo, prepare the missal and teach, if necessary, the ceremonies of low
Mass and Benediction.)
3. Their first duty in the morning is to arrange the altar for Mass,
prepare the wine and water, altar-breads, chalice, and if necessary the
monstrance for Benediction; (then, while Lauds of the Blessed Virgin
Mary are being chanted, or at the latest when the hymn is being intoned,
they should ask the priest to come and vest for Mass.)
4. They should inform the preacher when it is time for the sermon,
and accompany him to and from the pulpit.
5. Two candles should be lit for low Mass; four for the Community
Mass on Sundays and holy days; six for solemn high Mass. At Vespers
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
four candles shall ordinarily suffice; but on solemn feast days six should
be lit, and fourteen for Benediction of the Blessed Sacrament. (Synod.
Dioc. Taurin. T it X, 22.)
6. Candles should not be lit while a sermon is being given, lest the
preacher and the congregation be distracted.
7. Silence is to be kept in the sacristy; conversation is allowed only
for matters pertaining to the service or the duties of the sacristans.
8. It is very important that one sacristan stand by to ring the bell
when the priest turns to bless the congregation with the Blessed Sac
rament. He should wait until the priest has closed the tabernacle before
ringing it a second time, lest the boys become restless and start leaving
the Church, acting irreverently toward the Blessed Sacrament.
9. The sacristans must be in the sacristy on time before the start of
church services; they must not leave until the sacred vestments and other
appurtenances have been put away and locked.
10. Before leaving the sacristy they should see to it that the closets
and the sanctuary gates have been closed.
Recommendations to Sacristans
1. A very important duty of theirs is to open and lock the church
doors, to keep the church clean, as well as all the vestments and ap
purtenances of the altar or of the Sacrifice of the Mass, such as basins,
cruets, candlesticks, towels, napkins, corporals, purificators, etc. When
linen or any objects need laundering, cleaning, or replacing, the sacri
stans should notify the prefect.
2. One of the sacristans will ring the church bells and give the signal
for the end of recreation and for going into church.
3. (In the evening, shortly before the bell rings for church, they
will put the benches in order, arranging them in separate groups to
match the number posted on the wall of the church.)
4. (As the boys file into church, the sacristans will distribute the
catechism books to the catechists; five minutes before the end of the
class, two of them, one on the right and the other on the left, will dis
tribute the Vesper books. Toward the end of the Magnificat, they will
collect them, put them away in the closet, and return the key to the
head sacristan.)
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Chapter 6. The Monitor
1. He is responsible for leading the vocal prayers.
2. On Sundays, and holy days he intones the morning prayers, reads
those to be said during Mass, leads in reciting five decades of the rosaiy.
After Mass he should recite the acts of faith, hope, and charity.
3. On greater solemnities, he should read the preparation for Com
munion after the Sanctus, and later the thanksgiving.
4. Following the sermon, he should recite a Hail, Mary. In the mom-
ing prayers he should add an Our Father and a Hail, Mary for the bene
factors of the Oratory, and another in honor of St. Aloysius, ending
with the invocation Praised Forever Be, etc..
5. Before evening catechism class he should start reciting the Our
Father and a Hail, Holy Queen as soon as there are a sufficient number
of boys present. When the catechism class is over, he should recite the
acts of faith, hope, and charily alternately with the congregation, as at
morning prayers, and he should take care to place himself in church
where everyone will be able to hear him.
6. He should strive to read loud, clearly, and devoutly, so that his
listeners may be edified.
7. He must also take care that at the elevation of the Host and
chalice, at the he, Missa est, and at the final blessing, the prayers be
interrupted, for at these important moments, each member of the con
gregation must speak alone to God in his own heart.
8. The same should be done at Benediction of the Blessed Sacra
ment in the evening.
C hapter 7. The Chapel Subassistants
1. The chapel subassistants should be chosen from among the more
exemplary boys to help especially at the evening church services.
2. There should be at least four of them and they should take their
places at strategic places or corners of the church (one near Our Lady’s
altar, a second near S t Aloysius’ altar, and the other two in the center
of the church toward the main entrance). They should not leave these
posts without a good reason. If they have to warn someone, they should
do so without undue haste, and should never pass in front of the main
altar without genuflecting. In places where the catechists can remain
from the beginning to the end of the service, they and the assistant should
be enough for supervision.
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
3. As the boys enter the church, the subassistants should see that
they occupy their proper places, kneel to the Blessed Sacrament and be
have with due respect when waiting or singing.
4. If they should notice any boy dozing or chatting, they should
call him to order in a nice way, moving from their places as little as
possible, never under any circumstance hitting anybody, never scold
ing in a harsh or loud voice. In cases of a serious misdemeanor, they are
to summon the offender outside the church for a reprimand.
C hapter 8. The Catechists
1. The office of catechist is a very important one, since this is the
main reason for running an oratory. “You, catechists, by teaching cate
chism, perform a meritorious work in the eyes of God. You cooperate
in the salvation of souls redeemed by the Precious Blood of Jesus Christ
by leading them on the path of eternal salvation. This is also praise
worthy in the eyes of men. The boys you teach will always bless you,
for you have pointed out to them the way to become good Christians,
good citizens, a credit to their own families and to society.” [Don Bosco]
2. As far as possible the catechists should be priests or clerics, but
since we have many groups to teach and can fortunately count on the
services of several exemplary gentlemen who have volunteered for this
task, they should be offered a class to teach. It would be advisable, how
ever, that adults be taught, whenever possible, by a priest in the apse.
3. If catechists are not available for all the classes, the prefect, in
agreement with the director, should appoint some of the better in
structed boys to teach a class.
4. Every catechist should be in his class when the Our Father is
being sung [sic].
5. The catechist should have his pupils sit in a semicircle, with him
self in the center. He must never bend toward his pupils when asking
them questions or listening to their replies, but should stand upright,
frequently looking about him at the class.
6. He is never to leave his post during the class. If he needs any
thing, he should inform the prefect or assistant.
7. Each teacher should remain with his class until after the recita
tion of the acts of faith, hope, and charity, and if possible, should not
leave until after church services are over.
8. A t the sound of the bell, five minutes before the end of the cate
chism class, he should tell his pupils some story from bible or church
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history, or some incident emphasizing the ugliness of a certain vice or
the beauty of a particular virtue.
9. No teacher should begin to explain the catechism until he has
thoroughly learned the subject himself, and never before the boys have
learned by heart the answer to the question to be explained, Explana
tions should be brief.
10. The catechist should never go into difficult topics or raise ques
tions that cannot be answered simply and easily.
11. The evils which the catechist should caution against are: blas
phemy, the profanation of holy days, impurity, stealing, lack of sorrow
for sin, lack of a firm resolution or of sincerity in confession.
12. The virtues he should stress the most are: charity toward com
panions, obedience to superiors, love of work, shunning idleness and
bad companions, frequent confession and Communion.
13. The catechism classes will be located as follows: fifteen-year-
olds who have been permanently admitted 2 to Holy Communion will
assemble in the choir; those who have been permanently admitted to
Holy Communion but are not yet fifteen should gather near Our Lady’s
and St. Aloysius’ altars; the other classes should be arranged according
to age and knowledge. When assigning a class to those who have not yet
been admitted to Holy Communion, care must be taken not to put
small boys together with adults. One class, for example, should have
all the boys over fourteen; another, twelve to fourteen; another, those
from ten to twelve. This will make for better discipline and will not
embarrass older boys.
14. Marginal numbers next to the catechism questions indicate the
order to be followed in teaching. The questions marked 1 are to be
taught to everybody, both young and old. Those marked 2 are for those
who are preparing for Confirmation or First Communion. Those marked
3 and 4 are for those desiring to be admitted for the whole year. Those
marked 5 and 6 are for those wishing to be promoted permanently.
15. The catechist teaching in the apse usually has pupils that are
permanently admitted to Holy Communion, therefore he should not
require literal answers from the catechism. When explaining some point,
he should do so clearly and briefly. To hold attention he should con
sider practical cases which fit in with the subject under discussion, and
should avoid matters unsuitable to the age or understanding of his
pupils.
2 According to a diocesan custom, admission to First Communion was on a
temporary basis to insure that first communicants continued to attend catechism
instruction. [Editor]
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THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
16. The catechist should always show a pleasant disposition and
should realize the importance of what he is teaching. When correcting
or admonishing, he should always encourage, never use irritating words
or expressions. He should praise those who deserve it, but be slow in
rebuking. All members of the staff who are free during catechism class
are to be considered catechists [in case some teacher should be needed]
since they already know the boys and how to deal with them.
Chapter 9. The Archivist
1. It is the archivist’s duty to keep records of everything concerning
the Oratory.
2. He should post the full name and office of every staff member in
the sacristy. He should draw up an inventory of all objects needed for
church services, (particularly those donated for a particular altar).
In this he should comply with the prefect’s instructions.
3. He is the custodian of and is responsible for the books, inventory,
and any other items belonging to the St. Aloysius Sodality and the
Mutual Aid Society.
4. He should keep the music scores under lock and key, and should
hand them over only to the choirmaster. He may not allow scores out
side the premises; it is, however, permissible to copy them within the
premises.
5. He shall also have charge of a small juvenile library and should
lend books freely for reading on the premises or at home. The name
and address of the borrower must be recorded in order to trace the
book, if not returned within a month. (See Rules for the Librarian in
Part III.)
6. The principal duty of the archivist is to make sure that nothing
belonging to the Oratory is lost or taken off the premises without being
first checked out.
7. The duties of the archivist should rightly be performed by the
prefect, and this office is only entrusted to others if the prefect is unable
to perform it.
C hapter 10. The Peacemakers
1. It is the peacemaker’s duty to prevent fights, quarrels, swearing
and any kind of unseemly talk.
2. In the event of such offenses, which fortunately are rare among
our boys, they should immediately warn the culprit and patiently and
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kindly explain that such faults are strictly forbidden, show lack of
maimers and are an offense against God.
3. If a correction is necessary, it is to be given privately, except
when it is necessary to repair a scandal given.
4. The peacemakers must always prevent, in a nice way, anyone
from leaving the church during the services or disturbing by lingering
nearby or playing. If this should happen, the peacemaker should pa
tiently ask the offender to enter the church as soon as the bell gives the
signal.
6. The peacemakers shall also reconcile offenders with their su
periors, take runaway boys back to their parents and, during the week,
encourage their companions to attend the Oratory on Sundays and holy
days.
7. Finally, the peacemakers should discreetly invite those in need
to go to confession and reconcile themselves with God.
8. Although all staff members may be considered as peacemakers,
these duties should nevertheless be entrusted to two in particular. They
should be elected by a majority vote of the staff.
9. The prior and vice-prior of the St. Aloysius Sodality are peace
makers ex officio.
C hapter 11. The Choirboys
1. It would be desirable for all to join the choir since all should take
part in singing; nevertheless, since this is not possible, a few boys with
fine voices should be chosen to lead the singing.
2. There are two sets of choirboys: those singing in the choir loft
and those in the sanctuary. No one may belong to the choir unless his
conduct is exemplary and he knows how to read Latin correctly.
3. To be a choirboy, one must know solfeggio and Gregorian chant.
4. A chanter and a vice-chanter are in charge of the singing. They
must see to it that the singing parts are fairly apportioned, so that all
may willingly perform their duties.
5. The Little Office of the Blessed Virgin is sung recto torn in the
morning by all except for the hymns, lessons, Te Deum and Benedictus,
which will be sung in Gregorian chant. (On solemn feasts all parts of
the Office will be sung in Gregorian chant.) In the evening the Vespers
will be those indicated in the diocesan ordo. When it is not possible to
sing Matins of the Office of the Blessed Virgin, then the Vespers of
the Blessed Virgin, or at least the Ave Maris Stella, with the Magnificat,
and Oremus should be sung in the evening.
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6. When a psalm or antiphon is intoned, all should join in unison,
should any member of the choir make a mistake when singing, his
companions should not laugh or make fun of him, but the choirmaster
should endeavor to bring him back to the proper tone.
7. The choirboys in the sanctuary should be careful to sing on the
same tone and pitch as those in the apse or in the choir loft. The choir
master should see to it that the psalms and hymns are sung alternately
by the choir and congregation.
8. On the last Sunday of each month, the Office of the Dead shall
be sung for departed companions and benefactors. This office shall also
be sung on the Sunday immediately following the announcement of the
death of a staff member or of his parents.
9. Choirboys should avoid vanity or pride, two deplorable vices
which spoil what they are doing and cause bad feeling among their
companions. (A truly Christian choirboy should never take offense, or
have any other purpose in singing than to praise God, uniting his voice
with those of the Angels who bless and praise Him in heaven.)
Chapter 12. The Playground Subassistants
1. It is most desirable that everybody take part in some game in
the proper manner and time.
2. Permitted pastimes and games are: bocce,3 piastrelle,4 swings,
stilts, merry-go-round, target shooting with balls, gymnastic exercises,
oca,T>checkers, chess, lotto, mailman, barra rotta,6traders, the merchant,
and other games which contribute to the agility of the body.
3. Card games, taroks and any other pastime which might give oc
casion to offend God and harm one’s neighbor or oneself are forbidden.
4. Regular recreation hours are from 10:00 to 12 noon, from 1:00
to 2:30 in the afternoon, and after church services until nightfall. In
winter, recreation will be allowed in the evening until eight o'clock, but
not when classes are in session.
5. Five subassistants, one of whom is to be the captain, will control
the distribution of the games.
6. The captain should keep a record of the number and kinds of
8 Italian lawn bowls played outdoors on a long narrow court. [Editor]
4 Flat pebbles, slightly larger than pucks, used in a throwing game. [Editor]
5 Literally, goose. It 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 of a goose. [Editor]
®A running and dodging game. [Editor]
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451
games on hand, and should be responsible for them. When replacements
or repairs are needed for the games, he should inform the prefect.
7. Two monitors at a time will be on duty on Sundays. It is the
captain’s task to prevent disorders, but he is not obliged to be on duty
unless one of the monitors is absent.
8. Each game or piece of equipment should be numbered. For ex
ample, if there should be nine sets of bocce, each set should be numbered
I, 2, 3, 4, 5, 6, 7, 8, 9, and have a corresponding check-out card. If
there are five pairs of stilts, they should be marked with the numbers 10,
I I , 12, 13, 14, and so on for the rest of the games.
9. When borrowing games, every borrower shall leave something
on deposit to which the monitor will affix a number corresponding to
that of the game he asked for. In the event that a game is damaged or
lost, the captain of the subassistants should inform the prefect, and
only with his permission shall the deposit be returned.
10. During recreation one subassistant should walk around the play
ground to prevent damage or stealing; the other subassistant should
not leave the game room and should not under any circumstances allow
anyone else to enter it.
11. The subassistants are urged to see that everyone takes part
in some kind of game, preferably those games more frequently played
at the Oratory.
12. After recreation, the subassistants should check to see that noth
ing is missing, store away all the games and equipment in their proper
order, lock the game room, and hand the key to the prefect.
Chapter 13. Patrons and Protectors
1. The patrons and protectors have the important task of finding em
ployment for the poorer and homeless boys. They must make sure that
apprentices and young artisans coming to the Oratory do not work
under employers or in an environment that might jeopardize their
eternal salvation.
2. The patrons return a runaway boy to his parents and should do
all they can to find enployment for those boys who need to learn a
trade or are unemployed.
3. The protectors, who should be two in number, must keep a
record with full names and addresses of employers who have vacancies
in order to send them their protegee.
4. The protector should help and watch over his charges, but should
not assume any financial obligation, not even with the boys’ employers.
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452
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
5. In any agreement with employers, the first condition is that ap
prentices must not work on Sundays and holy days.
6. If the protector should learn that the boy is working in an un
wholesome environment, he should help him be on his guard, should
warn his employer, if advisable, and should do all that he can to find him
another job.
P art III, C hapter 5. The Librarian
1. A librarian shall have charge of a small collection of books. They
should be loaned out to those who want them and who, most likely, will
benefit from them.
2. He shall take note of the full name of the borrowers and inform
them that they must return the book within a month.
3. He should keep a record of books returned or borrowed, so that
he may give an account to the proper superior.
4. The library staff should consist of two persons: the librarian, who
gives the books, and the general assistant, who checks them out.
5. The office of librarian and assistant may be combined in the
same person, just as either can substitute for the other in case of absence.
6. All those using the library are strongly urged not to lose the
books, damage them, or write their names in them. Books must be re
turned within a month.
P art II, Chapter 1. General Rules for All Staff Members
1. Every task in this Oratory should be motivated by charity, and
discharged with zeal as a homage to God. All should encourage one
another to persevere in their office and carry out their respective tasks.
2. Those boys who already frequent the Oratory should be exhorted
to do so regularly, and new boys should be invited to attend. Staff
members should never criticize the rules or anything else concerning
the Oratory, and should never disapprove of any directive of the di
rector or any other superior in the boys’ presence.
3. It is a great privilege to be able to teach the truths of our Faith
to one who does not know them and to prevent even a single sin.
4. Mutual charity and patience in putting up with each other’s de
fects, in promoting the good name of the Oratory and its staff, and in
urging everyone to be friendly with and have confidence in the director
are warmly recommended. Without these things order will never be
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Appendix 1
4 53
maintained, nor will the greater glory of God and the welfare of souls
be promoted.
5. (Since it is very difficult to find enough people to fill all these
offices, one person may fill several; for example, the tasks of peace
maker, patron and assistant may all be held by the same person.)
6. (Likewise the prefect may also be the spiritual director. The
peacemaker, chapel subassistant, and prayer leader may all be one
person. Also the role of archivist, assistant and librarian can all be en
trusted to one of the sacristans who has the necessary qualities.)
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Appendix 2
REGULATIONS FOR THE
FESTIVE ORATORY
(See Chapter 10, footnote 1.)
Part II, C hapter 4. Conduct in Church
1. As soon as the signal is given for church service, everyone must
promptly get there in an orderly manner and properly attired. Those
who can read should bring their prayerbooks.
2. On entering the church, each boy should bless himself with holy
water, then go to his place and kneel for a brief prayer. He should recall
that he is now in the House of God, the Lord of heaven and earth.
3. There should be no need of supervision in church; the mere
thought that one is in God’s House should be enough to banish any
distraction, but since one may thoughtlessly forget himself and where
he is, everyone is urged to obey the assistants or monitors. No one
should leave the church without serious reason.
4. All should avoid dozing, chattering, playing, or doing anything
to cause laughter or disturbance. Such misbehavior should immediately
be corrected and even punished according to Our Lord’s example, when
He drove the moneylenders from the temple with a whip.
5. When anyone is warned, rightly or wrongly, for any infringement
of the rules, he should accept the warning politely and without protest.
After services, he may tell his side of the story.
6. In the morning, no one should leave the church until after the
singing of the invocation, “Praised Forever Be the Names of Jesus and
Mary.” At the evening services, each one should remain kneeling until
the Blessed Sacrament has been replaced in the tabernacle.
7. All should earnestly try not to leave the church during sermons.
After services, all should hie out in an orderly manner and then take
part in the games or go home.
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Appendix 3
REGULATIONS FOR THE
FESTIVE ORATORY
(See Chapter 11, footnote 3.)
Part II, Chapter 3. Behavior During Recreation
1. Physical exercise is very good for young people, and all should
join in the games in use among us.
2. The boys should willingly use the games that are available, and
should play in the area assigned to them.
3. (During recreation and at all other times it is forbidden to talk
about politics or bring in any newspaper or book not previously ap
proved by the director.)7
4. It is forbidden to gamble for money, food, or any other object
without the express permission of the prefect; serious reasons demand
that this article be strictly observed.
5. If, during recreation, any visitor enters the oratory, those nearby
should greet him, tip their hats, and make way for him, momentarily
interrupting the game if necessary.
6. It is generally forbidden to play cards or taroks, or with small or
big balls. One should likewise refrain from immoderate shouting; inter
fering with other games; throwing stones, wooden balls or snowballs;
damaging plants, posters or pictures, walls, furniture, or scribbling on
them in any way.
7. Fighting, striking, or roughhousing is expressly forbidden. Vulgar
or contemptuous language is also forbidden. We are all children of God
and must love one another with the same charity we would display
toward brothers.
8. At the sound of the bell, fifteen minutes before the end of the
recreation period, everyone should hurry to finish the round or set he
is playing and not start a new one. At the second bell, each boy should
return the game he borrowed and pick up whatever he left as a deposit.
9. Oratory games may not be taken off the premises.
10. During recreation everyone must show a proper respect for those
in charge and obey them.
7 Words in parenthesis date from 1852 or later. [Editor]
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Appendix 4
REGULATIONS FOR THE
FESTIVE ORATORY
(See Chapter 14, footnote 1.)
Part II, Chapter 7.
1. Remember, my dear boys, that confession and Holy Communion
are your two most solid supports along the road to heaven. Therefore,
if anybody tries to make you give them up, consider him an enemy of
your soul.
2. We do not intend to force anybody to approach these sacraments.
You are entirely free. Love, not fear, should tell you what to do. This
policy has brought good results. Many go to confession and Com
munion every two weeks, others every week, and some every day, even
though they have to go to work. Among the first Christians, Com
munion was a daily practice, and the Council of Trent has exhorted all
the faithful to receive Holy Communion at every Mass they attend.
3. However, my advice to you is to follow the diocesan rules, namely,
confession every two weeks or once a month, St. Philip Neri, the great
friend of youth, recommended a weekly confession and even more fre
quent Communion on the advice of a confessor.
4. I urge all of you, particularly the older boys, to receive these
sacraments in our Oratory chapel in order to give good example to the
others. When you go to confession and Communion with devotion and
recollection, your example is more effective than a good sermon.
5. The superior of the Oratory, the spiritual director and the prefect
are the ordinary confessors. On solemn feast days other confessors will
also be available.
6. Although you are free to change confessors, I advise you to go
regularly to the same one, because your soul must be tended as a
gardener tends a plant and a doctor his patient. Furthermore, in case
of serious illness, the ordinary confessor will be better acquainted with
the state of your soul.
7. On the day you choose to receive these sacraments, as soon as you
arrive at the Oratory do not start playing, but go straight to the chapel
and prepare yourself as The Companion of Youth and other prayer-
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Appendix 4
457
books direct you. If you have to wait your turn, offer it up in atonement
for your sins. Never quarrel to keep others from going ahead of you,
or to go ahead of others.
8. Your confessor is the friend of your soul; therefore, I suggest that
you have the greatest trust in him. Tell him all the secrets of your heart.
Have no fear that he will ever reveal anything he has heard in confes
sion; he is strictly forbidden even to think of such things. Always ask
your confessor’s advice in matters of grave importance, such as the
choice of a vocation. Our Lord says that he who listens to his confessor
is listening to God Himself. “He who hears you, hears me.” [Luke 10,16]
9. After confession, withdraw to some quiet spot and make your
thanksgiving with attention and recollection. If your confessor allows
you to receive, make a devout preparation.
10. After Communion, spend at least a quarter of an hour in
thanksgiving. It would be very irreverent if you were to leave the church
only a few minutes after receiving the Holy Eucharist, or if you were to
start laughing and chatting, gaze around, spit or stare, or do unbecoming
things.
11. Between confessions, try to remember and practice your confes
sor’s recommendations.
12. One more thing about Holy Communion: when making your
thanksgiving, always ask God for the grace of worthily receiving Holy
Viaticum at the hour of death.
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Appendix 5
REGULATIONS FOR THE
FESTIVE ORATORY
(See Chapter 15, footnote 1.)
Part II, Chapter 5. Behavior Outside the Oratory
1. Remember, my boys, that the observance of Sundays and holy
days will bring the Lord's blessing on your work throughout the week.
But there are still some other things you must do or avoid when you are
not at the Oratory.
2. Do your best never to omit your morning and night prayers. Every
day, try to spend a few moments in meditation or spiritual reading, and,
if it is at all possible, hear Mass. Always tip your cap when passing
before a church, a crucifix, or a religious picture.
3. Avoid all conversation that is unseemly or against religion, for,
as St. Paul tells us, evil conversations ruin one’s morals.
4. Stay away from stage plays which are held during the day or at
night, and keep out of saloons, cafes, gambling houses, and similar
places.
5. Do not go with those who have been expelled from the Oratory,
who criticize your superiors, or who try to make you neglect your
duties. Especially avoid those who suggest that you steal from your
parents or from others.
6. Swimming or watching others swim is strictly forbidden because
of the serious physical and moral dangers involved.
458
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Appendix 6
ADDITIO NAL REGULATIONS
OF THE ST. ALOYSIUS SODALITY
(See Chapter 19, footnote 1.)
1. The members of the St. Aloysius Sodality aim at imitating this
saint as far as possible, and at obtaining his protection in life and death.
2. The approval of this sodality by the archbishop of Turin should
further encourage us to join it.
3. For the peace of mind of all concerned, it must be noted that the
regulations of the St. Aloysius Sodality do not bind under sin, even
venial. Therefore, by neglecting any of them, one does not commit any
sin whatever, although he deprives himself of a spiritual benefit. The
pledge made before St. Aloysius’ altar is not a vow. Anyone, however,
who is not determined to keep that pledge should not join this sodality,
4. This sodality is guided by a spiritual director, who must be a
priest, and by a prior, who must be a layman.
5. The spiritual director is appointed by the superior of the Oratory.
It is his duty to see to the observance of die rules, to admit new mem
bers, and to keep a roll of all, living and dead. It is also his duty to
visit the sick belonging to the Mutual Aid Society. There is no limit to
his tenure of office.
6. The prior shall be elected by a relative majority of votes at a
general assembly on Easter Sunday evening. His term of office shall be
for a year, and he may be reelected.
459
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Appendix 7
A RECITAL BY THE BOYS OF THE
ORATORY OF ST. FRANCIS DE SALES
ABOUT OLD TESTAM ENT HISTORY
(See Chapter 39, footnote 5.)
August 15, [1948] 4 p.m.
Introduction Background information.
1st Epoch From the creation of the world to the deluge.
Hymn to the Blessed Virgin.
2nd Epoch From the deluge to the call of Abraham.
Song: The Night.
3rd Epoch
From the call of Abraham to the exodus of the Jews from
Egypt.
Hymn to St. Aloysius.
4th Epoch
From the exodus of the Jews from Egypt to the building
of Solomon’s Temple.
Song: The Wine
Disquisition on the method of studying bible history.
5th Epoch
From the building of Solomon’s Temple to the Babylonian
Exile.
Song: The Assumption
6th Epoch From the Babylonian Exile to the birth of Christ
Song: Let us give praise to God
Anthem to Charles Albert
Dialogue on the History of the Oratory
Anthem to Pius IX
Awards
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Appendix 7
461
Anthem To The King
Long live Albert! Let us raise Albert’s name
To the purest spheres:
These are days of bitter trial,
But let us not give up hope, companions,
Let us not give up hope!
Among the rulers of nations, Albert,
Endowed with heroic valor,
Shines in infinite splendor,
As the sun amid glowing planets.
So many are his virtues
Human utterance cannot recount them.
Glory and calm radiate from his countenance
Satisfying universal yearning.
Blessed are we, to whom Fate gave
So wise a warrior-king!
May gloomy death never overtake you,
O sincere friend of peoples!
We are still in the dawn of life,
But we would gladly serve our country.
For Albert we defy all hardships,
All danger and death itself.
Charles Albert! Hearken to the voice of a youthful band,
Among your ranks.
Thou are great above all imagining,
Thou art the glory of Italian soil!
Long Live The King
Anthem To Pius IX
Come, companions, let us sing a joyous song
To the magnanimous heart of Pius,
Whose most loving thoughts were kindled
From God’s own divine spark.
May peace resound along every shore!
And may every heart respond in joy;
Blessed be the smile of love,
Which leads to the path of our salvation.
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462
THE BIOGRAPHICAL MEMOIRS OF SAINT JO H N BOSCO
Glory to the Vicar of Christ;
In exultation let us sing Gloria.
At your sweet call, our brothers
Open their frozen hearts to love,
And on the flowery crests
We advance in virtue with hearts sincere.
Truth echoes in your voice,
Peace and love, duty and justice.
The orphaned and the poor
Gaze upon the father’s face,
Recalling the beloved features
To the joyous light of day.
Oh! happy children, open wide your arms,
Run to the embrace denied:
Behold the day, the yearned for day
Which restores life to your young hearts.
The prayers of so many unhappy souls
Find grace in the eyes of God,
Who sent us the mercy of Pius,
To bring us true peace and love.
Rejoice, companions, rejoice,
Let each heart thankfully respond:
Behold the day, the yearned for day,
The day of peace and love.
Let us shout in unison,
Children of one and the same father,
Long live the mighty Pius,
Whom heaven gave to our love!
Let us all sing in jubilee,
Long live Pius the Ninth,
Long may he live; let our love and faith
Echo our shouts.
Long live Pius the Ninth!
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Appendix 8
REGULATIONS FOR THE
FESTIVE ORATORY
(See Chapter 43, footnote 2.)
Subject Matter for Sermons and Catechetical Instructions
1. The subject matter of sermons and catechetical instructions must
be chosen and adapted to the needs of young people and interspersed,
as much as possible, with examples, similes, and stories with a moral.
2. Examples are to be taken from Holy Scripture, church history,
the Fathers of the Church, and other approved authors. Stories casting
ridicule on the truths of Faith must be shunned. Similes always please
young people, but they must concern things they either know or can
readily understand. Further, they are to be carefully prepared, and their
application must be clear and suited to the circumstances.
3. It must be borne in mind that examples are to be used solely for
confirming truths of Faith that have already been proven. Similes must
serve to clarify some truth proved or about to be proved. Sermons
should be in Italian, in the simplest and most popular style; if necessary,
the local dialect may be used, even if there are educated people in the
congregation. Those who can understand a polished sermon can also
understand a simple one, even one in Piedmontese.
4. Sermons should never last more than half an hour. St. Francis de
Sales used to say that it was better for a preacher to leave the congre
gation with the desire to hear more rather than to bore them. Young
people especially need sermons and are willing to listen to them, but
great care should be taken never to weary or bore them.
5. Those who generously volunteer to come and preach at the
Oratory are asked to be as simple and clear as possible; at all times the
boys should understand the virtue being taught to them and the vice
being condemned.
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Appendix 9
SONGS TO DON BOSCO
(See Chapter 48, footnote 3.)
Let’s go, companions:
Don Bosco awaits us!
Joy unconfined
Awakes in our hearts.
The balmy weather
Invites us to sing.
Let’s welcome this summons
To feast and rejoice.
Happy and joyous we go in all haste.
Let all our hearts be gay;
May no sound of lamentation
Issue from our lips today.
Long live Don Bosco,
Who leads us
Ever toward the light
Of virtue,
Which is in his heart,
Burning ever bright!
Let the fires blaze
In our hospice.
Kindle the fire
Of our love
For our loving shepherd,
Don John Bosco!
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Appendix 10
(See Chapter 48, footnote 7.)
Retreatants in the First Week of July, 1849
Father [Louis] Botto, Don Bosco, Father [John] Vola, Stephen
Castagno, James Soles, John Baptist Sansoldi, John Appiano, Edward
Giozza, Simon Boasso, Ignatius Scrivan, Charles Ludre, Michael Billula,
Louis Bens, Laurence Bussone, Michael Formica, Natale Delponte,
Felix Aschieri, Germano Candido, Candido Musso, Joseph Timossi,
Anthony Comba, James Bellia, Edward Razetti, Seraphim Servetti,
Ascanio Savio, cleric, Malacame, Avatanio, Dominic Viano, [John]
Costantino, [Francis] Picca, [Joseph] Buzzetti.
Retreatants on July 23,1849
Vandano, Minetti, [Charles] Viglietti, [Paul] Perrona, Gaddo, [Bar
tholomew] Ongo, [Charles?] Buzzetti, Hyacinth Gallo, Piacenza, two
boys from Moncalieri, Dominic Garda, Juvenal Borda, Francis Blengio,
Stephen Sola, Cumiana, Benedict Cagno, Joseph Oddenino, Charles
Gastini, a boy from Lombardy, August Giordanino, Louis Mondo,
Marchisio, four boys from Cambiano, four from Chieri, Montafameglio,
Ceruti, Sardo, Degiuli, Truffo, Victor Pavesi, Piovano, Bartholomew
Berrutto, Bartholomew Gribaudo, John Baptist Crosa, Francis Sandrone,
James Poma.
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Appendix 11
A R E V IE W O F D O N B O S C O ’S
BOOKLET, THE M ETRIC SYSTEM
(See Chapter 53, footnote 1.)
L’Armonia, June 1, 1849.
Several useful and valuable books on the metric system have already
been published. Don Bosco, however, author of the slender volume we
are reviewing, did not find them particularly suitable to the needs of
many young apprentices entrusted to his care by Divine Providence.
These books, besides being written in a highly lofty style, failed to show
the equivalence between the old and the new systems; this is really a
sad deficiency.
Don Bosco picked the best from the works of other authors on this
subject. Beginning with the first four operations of arithmetic, he goes
on to describe the new system in a simple way. He compares it with
the old one, and shows how to convert the old weights and measures
into the new, and vice versa, by simple multiplication.
In our old system we really did not have any foolproof way to check
on the exactness of a multiplication. The usual checking procedure be
came impractical when dealing with fractions. Don Bosco is the first
to apply it to the metric system and to discover that now it works per
fectly in all cases. The author explains this standard checking procedure
very clearly and shows how one may check the accuracy of any multipli
cation, to any number of digits.
Since the need for such information is felt more and more as 1850
approaches,1 we hope that people will make profitable use of this little
book, especially those who cannot attend classes that have been set up
for teaching this new system.
1The metric system became the exclusive legal system in Piedmont in 1850.
[Editor]
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Appendix 12
SPIRITUAL RETREAT SCHEDULE
(See Chapter 53, footnote 8.)
Weekdays:
a.m . 5:30
6:00
12 noon
Mass
Veni Creator, Meditation, Miserere
Mass, Hymn, Dialogue
p .m . 7:00
8:00
Instruction, Hymn
Veni Creator, Meditation, Litany of the
Blessed Virgin, Benediction of the
Blessed Sacrament
Sundays:
a.m .
p .m . 5:00
6:00
As on weekdays
Instruction, Hymn
Veni Creator, Meditation, Litany of the
Blessed Virgin, Benediction of the
Blessed Sacrament
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INDEX
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Index
ABBREVIATIONS
D.B. Don Bosco
M.M. Mamma Margaret
S.S. Salesian Society
A
Abdication of Charles Albert, 362
Academic degrees see Degrees, academic
Acceptance, of boys into the Oratory
and norms, 66f, 176
Adults, instructed in religion by D.B.,
81; special evening classes, 317f
Advice, of D.B. to city boys on retreat,
426f; to clerics at the Oratory, 430ff
Affection, of D.B. for his boys, 8; of
boys for D.B., 35f, 108f, 114ff, 120f
Affections, sensible see Emotions
Alasonatti, Victor, 170
Albert, Frederick, 152
Aloysius Gonzaga, St., the Six-Sunday
Devotions, 154ff
Apostolate, of D.B. revealed in a dream,
25ff
Apprentices, catechism lessons to brick
layers, 124f
Archivist, his duties in the festive
oratory, 448
Assistance, of boys: D.B.’s example,
79f, 4l6f. See also Vigilance
Assistants, their duties in the festive
oratory, 443. See also Subassistants
Authority, respect taught by D.B., 88,
129
Authors, D.B.’s policy in writing for
boys, 219ff; Silvio Pellico’s advice on
using the dictionary, 222; pernicious
effects of an irreligious press, 276f
Autonomy, needed by D.B. for his
Amiability, a means of gaining hearts,
38, 77; its basis according to St.
Vincent de Paul, 270ff; of D.B., 41 Iff
Amusements, at the Oratory on solemn
feasts, 94ff; D.B.’s suggestions about
work, 321
Ave Maria, marvelous results of its
recitation, 57; repeated three times
at bedtime, 145
Awards see Rewards
them, 119; at the Oratory during the Azeglio, Roberto d’, 205f
last days of the carnival season, 122f;
during Lent, 225f; only a means to
attract boys to Catechism lessons, 320f
Anfossi, John Baptist, 91, 406
Angels, Guardian see Guardian Angels
Angennes, Alexander d’, 307
Anger, shown by D.B. when required
by circumstances, 78; St. Vincent de
Paul’s advice, 271
Anglesio, Louis, 274
Annual practice, given by D.B. every
year toward its close, 433
Antonelli, James, 367
Aporti, Vincenzo, 21, 304,422
B
Bad talk, D.B.’s warning to his boys,
88f; a sermon by Fr. Borel, 240; a
lad’s courage, 244f; dire consequences
of, 350
Barberis, Julius, 329
Barbers, D.B. and young apprentices,
42f, 243f
Becchi (Castelnuovo), 175, 313, 389
Behavior see Conduct of Life
Bellia, James, 24, 102, 257, 318, 385,
435
471
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INDEX
Benevolence, toward the young, 29ff;
its necessity, 76ff, 105; toward the
unruly, 232ff, 278ff; its beneficial
effects, 240, 411; toward the first
Oratory boarders, 255f
Bertagna, John Baptist, 75, 395, 415,
436
Berto, Joachim, Fr., 61
Bible, D.B.’s advice to clerics drawn
from it, 433
Bible history, musico-literary enter*
tainment at the Oratory, 460
Biographical Memoirs of St. John Bosco,
The, sources, viii; historicity, ix; edi
torial policies and goals, ix
Bishops, welcome at the Oratory, 374f
Blessed Virgin Mary see Mary, Blessed
Virgin
Blows, given by a catechist and con
sequences, 396ff
Boarders (at the Oratory of St. Francis
de Sales), first ones, 141ff; growth
in numbers, 245, 410; regulations
for, 403
Bonetti, John, 197, 348
Bonzanino, Joseph, 176
Books, D.B.’s policy in writing for
youth, 219ff
Books, forbidden see Prohibited books
Books, prohibited see Prohibited books
Bootblacks, their affection for D.B.,
115f
Bore], John, 79, 83, 122, 135, 197f,
200, 229, 240, 294, 296f, 301, 364,
391,425
Borgo Vanchiglia, 392ff
Bosco, Anthony (D.B.’s stepbrother),
335
Bosco, Joseph (D.B.’s brother), 39,
335
Boys, D.B.’s love for them, 29ff, 39ff;
his skill in confessing the very young
ones, 105ff; his policy in writing for
them, 219ff; D.B. to their rescue,
243ff, See also Youth
Bread, purchased daily by D.B.’s young
boarders, 249
Brosio, Joseph, 76, 90, 309ff, 336, 348f,
395, 421, 423f
Brother, death of D.B.’s stepbrother,
335
Brothers of the Christian Schools, 21,
352
Buzzetti, Joseph, 78, 91, 107, 144, 152,
163, 254, 312, 364, 385, 402, 405, 435
C
Cafasso, Joseph, 23, 38, 67, 209, 326,
332,345,431
Cagliero, John, 25, 103, 314, 333, 346,
355
Calling see Vocation
Callori, Frederick, 177
Calosso, Francis Maria, 339
Canon Law, continued study by D.B.,
333
Carnival, at the Oratory, 122f
Carpano, Hyacinth, 79, 83, 155, 173ff,
200f, 286, 359, 369, 376, 382, 394f
Carriages and carts, D.B.’s spirit of
sacrifice on journeys, 47; confessions
of coachmen, 60ff
Cassock, of D.B. stolen, 59f; torn by
rogue's bullet in murderous attempt
on D.B., 211
Castelnuovo d’Asti, 308
Catechism, during Lent, 123ff, 225f;
D.B.’s zea! in teaching it, 146; D.B.’s
desire for a standard text, 379f
Catechist (spiritual director), in the
festive oratory, 442
Catechists (festive oratory), noble lay
men offering their services as, 81;
D.B.’s exhortations to them, 119f;
D.B. intransigent in dismissing med
dlers in politics, 295f; regulations for,
446ff. See also Spiritual directors
Catholic Church, D.B.’s church history,
215-21; his zeal in bringing the errant
back to her, 369f
Catholic Readings see Letture Cattoliche
Cavour, Camillo, 289
Cays, Charles Albert, 81,177
Cecilia, St., honored by D.B. as patro
ness of music, 101
Ceremonies see Rites and ceremonies
Chant, taught by D.B. to select group
of boys, 16; his method of teaching,
103
Chapels, at the St. Aloysius Oratory,
198; at Becchi, 313f; at the Guardian
Angel Oratory, 393
Charity, St. Francis de Sales a model
of, 68; works of charity, a field of
Salesian labor, 72; a distinguishing
trait of God’s children, 426; in speak
ing and dealing with others, 431, 452f.
See also Kindness
Charles Albert (king), his support for
D.B., 22; grants the Constitution,
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473
213; the Oratory boys pray for him, Communion, Holy, norms to be ob
303; his staunch loyalty to the Church, served, 11Of; a pillar of education,
304f; leaves Turin to lead his army, 251; miraculous multiplication of
358; abdicates and goes into exile, hosts, 3I lf
362; his death and D.B.’s dream about Companion of Youth, The, D.B.’s ex
him, 378f; his body is returned to hortation in its preface, 8f; its con
Turin, 390; anthem in his honor, 461 tents, 9-18
Chastity, D.B.’s practice of, 415f
Companions, a victim of a bad com
Chiatellino, Michelangelo, 62,102,227
panion, 350; avoidance of bad com
Chimney sweeps, their affection for panions, 426
D.B., 115ff
Conduct of life, in Church, 74; good
Choirboys, D.B.’s patience in training conduct always rewarded by D.B.,
them, 99f; requests for their services 253; during recreation, 455; outside
throughout Turin, lOOf, 227f; re the Oratory, 458
warded by D.B. on the feast of St. Confession, D.B. a symbol of confes
Cecilia, 101; norms for, 449f
sion, 54ff; of several young toughs,
Christian Brothers see Brothers of the 56f, 279f; of a stranger in Piazza
Christian Schools
Castello, 57; of several rogues in the
Christian education see Religious edu parade grounds, 58; of a coachman,
cation
60; how D.B. prepared his boys for
Christian perfection see Perfection, it, 74, 104f, IlOf; D.B. untiring in
Christian
hearing confessions, 106ff; boys*
Church festivals see Feasts, ecclesiastical eagerness to confess to D.B., 108f;
Church history, second edition of D.B.’s weekly confession a powerful help in
Storia Ecclesiastica, 215-21; D.B.’s avoiding sin, 250, 456f; of a boy
policy, 219f
restored to life by D.B., 349f; of a
Church law see Canon law
young criminal on a lonely country
Church music, composed by D.B., 99; road, 389f. See also Penance, Con
D.B.’s reward to choirboys, 101; fessors, Sin
method used by D.B. in teaching, Confessors, D.B.’s suggestions to
102f; its success especially at church confessors of the young and igno
services, 227ff. See also Chant
rant, 106, 330f; free choice, 427,
Church services see Liturgy
456f
Circular letter, of D.B. to start a Cath Confidence, D.B.’s ways to win the boys’
olic periodical, 339ff
confidence, 77f, 106, I25f, 154, 330,
Clerics, first one at the Oratory, 307f
41 If; of the boys in D.B., 108f; in
Clothing and dress, D.B.’s practice of one’s confessor, 457
poverty, 20; D.B. mending his Confidence in God see Trust in God
boarders’ clothing, 254; his opinion Confirmation, preparation during Lent,
on a proposed change of clerical 123f; administered in the festive
garb, 29If
oratory, 154f, 157f
Coaches see Carriages and carts
Conscience, D.B.’s appeal to the boys’
Collaborators, D.B.’s first ones, 79f, conscience, 262
177ff; how D.B. formed them himself, Consolata, La see Our Lady of Conso
207ff, 384ff
lation Shrine
Comedy, D.B.’s stage play to popularize Contrition, D.B.’s frequent exhorta
the metric system, 421f. See also tion to perfect acts of, 252
Theater
Conversation, how D.B. steered it to
Comfort, given by Fr. Borel to D.B., spiritual things, 55f
296f
Conversion, on occasion of spiritual
Commission, of Turin school board retreats, 153; of a young Jewish man,
visits the Oratory, 2If
180ff; of a young thief, 389f
Comollo, Louis, D.B. conversing with Convitto Ecclesiastico, 208, 296, 332
him after the latter’s death, 24
Cook, D.B. acting as cook for his boys,
Communion, First see First Communion 254
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INDEX
Cooperators, Salesian, the first ones,
177ff; of the St. Aloysius Oratory, 198
Correction, effective if given at an
opportune time, 100; M.M.’s way of
giving it, 259ff; D.B.’s way, 43If;
never to be given publicly, 449
Cotta, Joseph, 21
Cottolengo Hospital, 273
Courage, needed for doing good, 39;
of D.B. in dealing with juvenile
gangs, 23 Iff
Cross, Sign of the, taught by D.B. in
the street, 29; respect D.B. had for it,
413
Crucifix, prominently displayed on the
Oratory premises, 413
Cursing see Swearing
D
Dalmazzo, Francis, 55,91
Dangers, to youth, 88; to King Charles
Albert at surrender in Milan, 302.
See also Occasions of Sin
Death, need to be daily prepared for it,
14f; frequent subject of D.B.’s ser
mons, 25If; of a boy and his revival,
349ff
Defects see Faults
Degrees, academic, sought by D.B. for
his clerics, 3l6f
Delicacy, of D.B. in writing for boys,
219ff; in giving corrections, 43If
Delinquents, D.B.’s zeal for their con
version, 23 Iff
Demeanor, of D.B., 78
Demon see Devil
Demonstrations, D.B.’s refusal to take
part in, 193f, 293ff; anticlerical dem
onstrations in Turin, 208ff
Desertion, of D.B.’s first helpers, 295f,
383
Detachment, of D.B. from material
things, 59f
Devil, and the deception of youth, 8
Devotional medals see Medals, devo
tional
Dialogues, religious instructions given
by D.B. in dialogue form, 83
Dictionaries see Encyclopedias and dic
tionaries
Didactics see Methodology
Dining see Dinners and Dining
Dining rooms see Refectories
Dinners and dining, D.B.’s frugality,
20; invitation accepted to gain a soul,
41
Diocese, of Turin helped by D.B. during
its seminary crisis, 428-37
Director (of the festive oratory), his
duties, 70f, 441
Directors, spiritual see Spiritual directors
Disorders, prudently remedied by D.B.,
76, 306ff
Displeasure, of D.B. at the harsh man
ner of some catechists, 76
Disputations, theological see Theology—
Disputations
Disputes, D.B.’s advice to clerics, 431
Dissension, devil’s attempts to destroy
the work of the oratories, 29Iff
Divine Providence see Providence, Di
vine
Doctors see Physicians
Dormitory, first dormitory at Valdocco,
142; D.B. assigns patron saints to
each, 246
Dreams of D.B.; money for a chalice,
24; the pergola of roses (his mission),
25ff; King Charles Albert, 378f
Dress see Clothing and dress
Durando, Celestine, 25,436
Duties, D.B.’s exhortations to boys to
fulfill their duties, 112f, 148f
E
Easter Duty, inculcated by D.B. in
various ways, 41f, 44; at the Oratory
in 1847, 136
Ecclesiastical feasts see Feasts, ecclesi
astical
Ecclesiastical history see Church history
Education, moral see Moral education
Education, religious see Religious edu
cation
Emotions, symbolized by thorns, 27;
D.B.’s understanding of characters,
43 If
Emulation, aroused by D.B. among his
boys, 253
Encyclopedias and dictionaries, Silvio
Pellico’s advice to D.B., 222
Entertainments (musico-literary), at the
Oratory on bible history, 460ff
Enthusiasm, of the boys for D.B., 120f
Error, D.B.'s prudence in combating it,
215ff
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475
Eternal punishment see Hell
Festive Oratory of Father Cocchis, its
Evening schools, success of D.B.’s origin and aims, 319; eventual dis
evening schools, 2 If; introduced at solution, 392f
the St. Aloysius Oratory, 200; at the Festive Oratory of St. Aloysius, its
Oratory of St. Francis de Sales for necessity, 185f; search for an appro
adults, 317f
priate site, 186; D.B.’s announcement
Evil, frankness essential to win the boys’ of his plans, 187; its opening, 197ff;
confidence and shield them from evil, first director, 200; hostility of the
411
Waldensians, 284ff; its contribution
Evil conversation see Bad talk
to the Peter’s Pence Committee,
Example, good, one of D.B.’s aims in 368f
founding the St. Aloysius Sodality, Festive Oratory of St. Francis de Sales
147ft
(D.B.’s first undertaking in behalf of
Exercise for a Happy Death, its purpose youth mostly on Sundays and holy
and practical results, 14f, 25Iff
days on the outskirts of Turin),
Exercises, spiritual see Retreats
regulations, 64ff, 441-53, 458; pur
Exhaustion see Fatigue
pose, 67; reason for the choice of its
Extrasensory perception see Perception, patron saint, 68; staff members, 70;
extrasensory
normal activities on Sundays and
solemn feast days, 73ff, 79ff; D.B.’s
many ways of attracting boys, 89,
F
94ff, 226ff, 3091F; spiritual results, 91;
its benefits to society, 91; a regular
Faculties (Canon Law), of admission parish for D.B.’s boys, 135; Arch
to First Holy Communion and Con bishop Fransoni’s first visit, 155ff;
firmation, 134; of erecting the stations D.B.’s difficulties with catechists and
of the Cross at the Oratory, 136; boys, 293ff, 306f; proposal to merge
granted to the St. Aloysius Oratory, the festive oratories of Turin and
197
D.B.’s objections, 318ff; praised by
Faith, D.B.’s care not to undermine it Marquis Gustavo Cavour, 359ff
in the young, 221ff, 33If
Festive Oratory of the Guardian Angel,
Faith—Cure, of a young man suddenly reasons for its establishment, 392f;
gone blind, 346f; of two others suffer first difficulties, 349f; its beneficial
ing from severe toothaches, 346f; of effects, 398
a nervous ailment, 349. See also Filippi brothers, 323
Miracles
First Communion, D.B.’s policy for
Family, family life at the Oratory, 250f
admitting boys to, 133f
Fassati, Dominic, 81, 177
Flight, of a boy to the Oratory, 241ff;
Fatherliness, of D.B. toward a boy of Pius IX to Gaeta in 1849, 325
illtreated by his own father, 24 Iff; Following of Christ (book) see Inti-
toward all his boys, 254ff
tatio Christi
Fatigue, of D.B. after his day’s work at Forbidden books see Prohibited books
the festive oratory, 89f
Formation see Training
Faults, difficult to discover in D.B., 419; Francesia, John Baptist, 121
bearing those of others, 433
Francis de Sales, St., patron of D.B.’s
Favors, spiritual see Graces, spiritual
first festive oratory, 68
Feasts, ecclesiastical, solemnly kept at Franco, John Joseph, S.J., 354, 404
the Oratory, 92f, 154ff
Frankness, needed for doing good, 37
Feelings see Emotions
Fransoni, Louis, his first visit to the
Festivals, Church see Feasts, ecclesias Oratory, 155ff; hostile demonstrations
tical
against him, 210, 223; forced into
Festive oratories, proposal to merge exile, 224; miscellany, 134, 148, 165,
them, 318ff. See also under individual 188, 192, 195ff, 199, 203f, 207, 329
name, e.g. Festive Oratory of St. Friendship, of D.B. with a zealous priest,
Aloysius
399ff
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INDEX
G
Gaines (at the Oratory), means to
attract souls, 30ff, 79, 94ff; D.B.’s
trick on boys playing for money, 82f;
D.B. taking part in them, 85; during
the carnival season, 122f; sham mili
tary drills, 226
Gangs, youth gangs in Turin, 23 Iff;
befriended by D.B., 278ff, 394ff
Garden, M.M.’s vegetable garden acci
dentally devastated by the Oratory
boys, 310
Garino, John, 352
Gastaldi, Lawrence, 80, 320, 333, 406ff,
425
Gastini, Charles, 243, 298, 304, 348,
375f, 385,416,435
Gattino, Augustine, 131,136
Generosity, of D.B. toward coachmen,
60ff
Gentile, Jacob Philip, 404
Geography, D.B.’s competence in, 434f
Giacomelli, John Francis, 81, 229, 235,
245,255, 337,403, 410,414f, 434
Gioberti, Vincenzo, 163,219,236, 300
Giovane Provveduto, It see Companion
of Youth, The
Gluttony, D.B.'s mortification in eating,
20; M.M.’s admonition to several lads,
260
God—Providence see Providence, Divine
Good example see Example, good
Good, courage needed for doing it, 30ff,
39
Good Night, The, origin of this Salesian
custom, 88, 142; topics of D.B.’s
Good Nights, 250
Gossip, directed against D.B.’s work by
the Turin press, 303f
Graces, spiritual, particularly graces to
be asked for, 145
Gratitude, of boys to D.B., 114ff, 120
Gregorian chant see Chant
Grudge, never harbored by D.B., 307
Guala, Louis, 208f, 326
Guardian Angels, D.B.'s devotion to the,
105
Guests, at Valdocco, 173
H
Hacks (carriages) see Carriages and
carts
Hail, Mary see Ave Maria
Health, M.M.’s concern for D.B.’s
health, 266
Heart, D. B.’s appeal to the boys’ hearts,
77; a symbolic gift to D.B., 375f
Hell, a boy on the brink of hell saved
by the Blessed Virgin, 350
High Mass, composed by D.B., 99
Hikes, of D.B. with his boys, 175f
History, Church see Church history
Holiness, D.B.'s reputation for, 353ff;
according to St. Benedict, 419
Holy Communion see Communion, Holy
Holy days see Feasts, eccleciastical
Holy Ghost see Holy Spirit
Holy Scriptures see Bible
Holy Spirit, D.B.’s devotion to the, 161f
Hospice, great need of one for homeless
boys, 138f; unsuccessful attempt to
establish one, 140f; its beginning at
the Oratory of St. Francis de Sales,
141ff; its development, 144; D.B.’s
admission policy, 176; daily schedule
of first Oratory boarders, 247ff
Hospitality, a characteristic of D.B.,
173
Host, seen bleeding by a nun during the
Elevation at D.B.’s Mass, 163; mirac
ulous multiplication of Hosts at D.B.’s
Mass, 31 If
Hostility, of the Turin press toward
D.B., 303f
Human respect see Respect, human
Humility, of D.B. as a writer, 222
Hymns, composed by Sylvio Pellico, 16;
in honor of Charles Albert and Pius
IX, 461; on occasion of D.B.’s name
day, 464
I
Idleness, how D.B. taught his boys to
shun it, 254, 388; D.B.’s advice, 427
Imitatio Christi, D.B.’s use of it, 432
Imitation of Christ (book) see Imitatio
Christi
Immaculate Conception, opening of the
St. Aloysius Oratory on Her feast day
in 1847, 197ff; the feast first cele
brated at Lyons in 1136, 217; prayers
at the Oratory for the dogmatic defi
nition, 379
Immaculate Heart of Mary, D.B.’s de
votion to the, 12
Impressions, their effects on children,
221; how D.B. impressed his early
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477
pupils, 255f; made by D.B. on a Lotteries, frequently held at the Oratory,
Jesuit priest, 353ff
95f; a reward for attendance at the
Indulgences, D.B.’s solicitude in explain festive oratory, 137
ing them to his boys, 92f, 251
Love, of D.B. for the boys* spiritual wel
Infallibility of the pope see Popes—In fare, 29ff; of the boys for D.B., 114ff
fallibility
Love of neighbor see Charity
Inscriptions, on posters throughout the
Oratory, 386
M
Institute of Charity, D.B.’s visit to its
novitiate, 173; its members welcome Mamma Margaret see Occhiena, Mar
at the Oratory, 173
garet
Insults, leading to a man’s conversion, Manners, D.B.’s displeasure at the harsh
58f; hurled at the director of St. manner of some of his co-workers,
Aloysius Oratory, 201; hurled at D.B., 76; D.B.’s gentleness of manner and
278ff, 337
its effect on the boys, 77f, 105, 240
Interviews, with Vincenzo Gioberti, 30If Marengo, Francis, 81
Investigations, at the Convitto in 1848, Margotti, James, 342
209
Mary, Blessed Virgin, reveals to D.B.
his mission, 25ff, 17If; D.B.’s exhor
J
tation to be devoted to Her, 145;
D.B.’s sermon on Her loveableness,
Jesuits see Society of Jesus
227f; D.B.’s deep devotion to Her,
Jews, conversion of a lad from Amster 414f
dam, 180ff; their emancipation in Mary, Blessed Virgin—Rosary see Ro
Piedmont, 190, 204, 214; D.B.’s treat sary
ment of them in his “Church His Mary, Blessed Virgin—Heart see Im
tory,” 217f
maculate Heart of Mary
John Bosco, Saint, works of see Works Mary, Blessed Virgin—Immaculate Con
of St. John Bosco
ception see Immaculate Conception
Joy, of D.B. at the boys’ numerous Mass, vision of a nun during D.B.’s
Communions, 75; at the good dispo Mass, 163; daily Mass and frequent
sition of the boys, 93f; on receiving a Communion, the pillars of D.B.’s sys
message from the Holy Father, 368
tem of education, 251
Jurisdiction of pastors and the griev Mass, high see High Mass
ances of some of them against D.B., Maxims (of D.B.): “If a priest wants
129ff
to do good, he must combine charity
with candid frankness,” 37; “A priest
is always a priest, and such he must
K
always appear in speaking,” 55;
“Prayer is necessary, but also with it,
Keepsakes see Souvenirs
work. He who does not work should
Kindness, of D.B. in all circumstances, neither eat,” 250; “Frequent Com
77f, 336f; in giving corrections, 43If munion and daily Mass are the two
pillars of education,” 251; “Think of
God in terms of faith, of your neigh
L
bor in terms of charity, and of your
self in terms of humility. Rate
Laziness see Idleness
yourself low. Speak of God with
Letture Cattoliche (Catholic Readings), veneration, speak of your neighbor as
first conceived by D.B. in 1849,380
you would wish him to speak of you
Librarian, of the festive oratory, 452
and speak of yourself humbly or not
Lightning, fear of it hastens the signing at all,” 431
of a contract, 187
Mazzini, Giuseppe, 164,236,276
Liturgy, at the Oratory, 73f, 80f, 83f; Meal, frugality of D.B.’s meals, 20
D.B.'s efforts to make it solemn, 98ff Medals, devotional, sought by boys, 35
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INDEX
Medals, religious see Medals, devotional
Meter (standard of length) see Metric
System
Method see Methodology
Methodology (of D.B.), in his Storia
Ecclesiastica, 215-20; in his method
of teaching adults, 317f; in his regu
lations for catechists in the festive
oratory, 402-446ff
Metric System, D.B.’s great success in
introducing it into his schools, 421ff;
a review of D.B.’s booklet, 446
Ministry, priestly, D.B.’s zeal in in
structing his fellow priests, 329ft
Miracles: multiplication of sacred Hosts,
3Ilf; a dead boy restored to life,
349ff; a Jesuit priest’s opinion about
D.B.'s miracles, 353f; multiplication
of chestnuts, 404ff. See also Faith—
Cure
Missionaries, D.B.’s interest in their
work, 257
Missions, parish see Parish missions
Model, for youth: St. Aloysius, 13f; of
Christian life: St. Vincent de Paul,
268-74
Moglia (family), 175
Money, D.B. is told in a dream where
to find some money, 24f; D.B. playing
for money with some boys to win
them over, 30; used by D.B. as a
reward for breaking off a bad habit,
62f; used by Waldensians to bribe
D.B.’s boys, 285f
Montmorency, Laval (De Maistre), 221
Moral education, based by D.B. on
prayer, kindness, and God’s Law, 6ff,
77ff, 145f, 262, 412f; given by D.B.
as exemplified in the St. Aloysius
Sodality regulations, 148f, 459; D.B.’s
policy in writing for the young and
presenting stage plays, 221, 417f; D.B.
based it on frequent Communion,
daily Mass and the monthly Exercise
for a Happy Death, 251
Morals see Moral education
Moreno, Louis, 49,290, 375, 380
Moretta, John Anthony, 323, 327
Morialdo (Castelnuovo), 386
Mortification, its necessity shown to
D.B. in a dream, 27; practiced by
D.B. in all circumstances, 47f
Murialdo, Leonard, 81,393,396
Music, church see Church music
Music, sacred see Church music
N
Name day, of D.B.: its observance in
1847, 1848, and 1849, 375f
Nasi, Louis, 102, 227, 330
Newspapers, used by the secret societies
to promote their revolutionary aims,
195; D.B.’s warning to boys about
them, 210; their alarming influence,
276ff; D.B.'s efforts to found a Cath
olic newspaper, 339f. Individual news
papers: Amico della Gioventi), 339ff,
342, 343; Armonia, 290, 294, 300,
310, 339, 357, 359ff, 422, 466; Con-
ciliatore, 338; Conciliatore Torinese,
406ff; Concordia, 195; Flschietto, 338;
Gazzetta del Popolo, 276ff, 293, 338,
342; Giornale degli Operai, 338, 342;
Giornale della Societa d'lstruzione,
380ff; Istruttore del Popolo, 338, 341,
343; Opinione, 195, 278, 294, 325f;
Risorgimento, 195; Smascheratore,
338, 342; Unita Cattolica, 342
Night schools see Evening schools
Notes, personal, written by D.B. to gain
souls, 433f
O
Obedience, inculcated by D.B. with
symbolic sayings, 94f; symbolized by
a handkerchief, 385f; associated with
filial confidence, 41 If; obtained with
out, high-handedness,431
Occasional sermons, by D.B., 50ff
Occasions of sin, D.B.’s exhortations to
avoid them, 88f; his solicitude in this
regard, 412
Occhiena, Margaret, a mother to D.B.’s
boys, 138, 141f, 258-266; her wise
sayings, 264f; her solicitude for D.B.,
266; her love of prayer, 267; miscel
lany, 33, 59f, 90, 310
Offerings, of D.B.’s boys to Pius IX,
358ff, 368f; sent to D.B. by Divine
Providence, 365
Oratories, festive see Festive oratories
Oratory of St. Francis de Sales (Mother-
house of the Salesian Society), ne
cessity to establish a section for
boarders and first attempts, 140ff;
conditions for admission, 176; prog
ress in the boarders’ section, 143f,
243, 410; daily schedule of first
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479
boarders, 247f; M.M.’s motherly in Pinardi, Francis, 136, 139, 364,429
fluence on the boarders, 258-67. See Pinardi shed, 22, 323, 327,364
also Festive Oratory of St. Francis Pious Union of Salesian Cooperators
de Sales
see Cooperators, Salesian
Oreglia, Frederick, 404
Pistols, two gunshots fired at Fathers
Organ, first one at Valdocco, 98
Borel and Carpano, 287
Orphans, first two lodged at Valdocco, Pius VI, 324
141ff
Pius VII, 218
Our Lady see Mary, Blessed Virgin
Pius IX, 160, 165-68, 213, 324f, 341,
Our Lady of Consolation Shrine, 100, 356-58
227
Plays see Theater
Plots, to alienate older boys from D.B.,
296
P
Poetry, hymns to King Charles Albert
and Pius IX, 461; in honor of D.B.,
Palazzolo, Charles, 176, 330
464
Palmerston, Henry John Temple, 3
Political parties, attempts to introduce
Panegyrics see Occasional sermons
them at the Valdocco Festive Ora
Papacy see Popes
tory, 294ff; D.B.’s prudent attitude
Pardon, given by D.B. to a would-be toward, 431. See also Politics
assassin, 212
Politics, Archbishop Fransoni’s pro
Parish missions (by D.B.), his serious hibition to his clergy, 192; D.B.’s
preparation, 45; his efficacy of speech, prudence in all matters relating to
46, 48f; his topics, 48; polemics them, 193f, 205f, 2911f, 320f, 431;
shunned by him, 49
D.B.’s efforts to distract his charges
Parishes, D.B.’s oratories declared par from, 226ff; D.B.’s dismissal of some
ishes for homeless boys, 135
of his co-workers, 295; distressing
Parties, political see Political parties
effect on the students of the Con-
Paschal precept see Easter duty
vitto Ecclesiastico, 332; Fr. Cafasso’s
Pastors, of Turin complaining about norm about them, 431. See also Po
D.B., 190ff
litical Parties
Patagonia, 257
Poor Souls in Purgatory see Purgatory
Patience, practiced by D.B. in dealing Popes, subtle cheers for Pius IX, 165ff;
with his boys, 76f, 99f
D.B. exalts their Christ-given pre
Patron saints, a sermon by D.B., 52f; rogatives in his church history and
assigned to the Oratory dormitories, in a meeting with Gioberti, 215, 269f,
246
302; solemn presentation of the Ora
Peace, with God and its prerequisites, tory boys’ offerings for Pius IX,
58
358ff; gratitude of Pius IX, 367f. See
Pedagogy see Teaching
also under individual popes
Pellico, Silvio, 1, 221f
Popes—Infallibility, staunchly affirmed
Penance, the administration of this sac by D.B., 269f
rament a rest for D.B., 54f. See also Posters, recalling the presence of God,
Confession
145; in honor of the Holy Father,
Perception, extrasensory, of D.B. away 167; on the preciousness of time, 386
from the Oratory, 174
Poverty, D.B.’s love for it, 19ff; among
Perfection, Christian, means for achiev the first Oratory boarders, 248f
ing it, 52f
Practices of piety, D.B.’s first prayer-
Peter’s Pence, reason for its revival, book for boys, 7ff; contained in The
357; the contribution of D.B.’s boys, Companion of Youth, 9-18; in the
358ff; Pius IX’s gratitude, 367f
early days of the Valdocco festive
Physicians, freely donating their serv oratory, 73ff. See also Prayer
ices at the Oratory, 179
Praise, for D.B.’s method of education,
Piety, basic in D.B.’s work of education, 21; for D,B.’s work, 359ff, 380ff,
6ff. See also Practices of Piety, Prayer 406ff
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INDEX
Prayer, its efficacy, 73ff; work and
prayer, 250; M.M.’s example, 267f;
D.B.’s teaching and example, 413f;
its necessity for those aspiring to the
ecclesiastical state, 430. See also
Piety, Prayers
Preaching, D.B.’s painstaking prepara
tion, 45; D.B.’s efficacy of speech, 46;
D.B. in demand throughout Piedmont
and other regions, 46ff. See also Ser
mons
Prefect, of the festive oratory, 442
Presence of God, D.B.’s consciousness
of it and his zeal in instilling it in the
hearts of his boys, 413f
Priesthood, a constant duty, 55
Priestly ministry see Ministry,
priestly
Priests, how they can do good, 37;
must act as such in all circum
stances, 55; unrest among some
priests during the political turmoil
of 1848, 193; D.B. and his ministry
to gangs of boys, 278ff; great need
of them, 383
Prizes (Rewards) see Rewards
Processions, ecclesiastical, organized by
D.B. at the Oratory in 1847 as coun
termeasures to political demonstra
tions, 194; to Our Lady of Consola
tion Shrine, 227f; to the repositories
on Holy Thursday, 228; in honor
of St. Aloysius, 288f
Prohibited books, and D.B.’s attitude,
370
Projects, for a federation of the festive
oratories in Turin, 318ff
Protestantism, treated in D.B.'s Storia
Ecclesiastica, 215f
Providence, Divine, assists D.B. in pay
ments of rent due, 365
Prudence, of D.B. during the political
upheavals of 1847-49, 190ff, 205ff,
215, 291ff, 320f, 370, 431; in op
posing error, 219f; in dealing with
insubordination, 294f
Punishments, friendly reminder pre
ferred to punishments by D.B., 66;
D.B.’s policy, 77f; norms D.B. fol
lowed, 262f
Purgatory, D.B.’s love for the poor
souls in purgatory, 15; prayers offered
at the Oratory for the souls in purga
tory during the last days of carnival,
122
R
Raffles see Lotteries
Rattazzi, Urbano, 327
Reception, of bishops at the Oratory,
374f
Recitals, introduced by D.B. at the
Oratory, 20f
Recollection (spiritual), habitual with
D.B., 413f
Recreation, D.B. ever present at, 84f;
D.B.’s choice of pastimes, 119, 412;
regulations for the festive oratory,
455. See also Amusements
Reforms, Pius lx ’s political reforms,
165f; political reforms in Piedmont,
I90f; suggested reforms in clerical
garb and D.B.’s opinion, 29If
Regulations for festive oratories, com
piled by D.B. after studying those of
similar institutions, 64ff, 441-54; pur
pose of the festive oratory, 67f; re
veal D.B.’s long-range plan, 69f; staff
members, 70; individual offices: Di
rector, 441; Prefect, 442; Catechist
or Spiritual Director, 442f; As
sistants, 443; Sacristans, 443f; Mon
itors, 445; Chapel Subassistants, 445f;
Catechists, 446ff; Archivist, 448;
Peacemakers, 448f; Choirboys, 449f;
Playground subassistants, 450f; Pa
trons and Protectors, 45If; Librarian,
452; General Rules for All Staff
Members, 452f; various regulations:
conduct in church, 454; behavior
during recreation, 455; confession
and Communion, 456f; behavior out
side the Oratory, 458; sermons and
catechetical instruction, 463
Relatives, how D.B. helped his nephews,
315,335
Religion, essential to a true education,
425
Religious education, given to adults by
D.B., 81; in dialogue form, 229;
D.B.’s suggestions on how to impart
it to youngsters, 33 Iff
Religious festivals see Feasts, ecclesi
astical
Religious instruction see Catechism,
Religious education
Religious life, D.B.’s strong desire to
embrace it, 171; unrest among some
religious during the political turmoil
of 1848, 193; D.B.’s remote prepara
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481
tion for a religious family of his own,
S
383ff
Religious medals see Medals, devo Sacraments, D.B.’s suggestions for their
tional
proper reception, 111, 456f; D.B.’s
Religious of the Sacred Heart, 202, 208, zeal in promoting their reception,
293
154f; the basis of a Christian educa
Reputation, D.B.’s reputation for knowl tion, 251. See also Communion, Con
edge among his boys, 85f; for holi fession
ness, 353ff
Sacred ceremonies see Rites and cere
Resolutions, suggested by D.B. to the monies
young, 104f; of D.B. at his spiritual Sacred Heart—Cultus, devotion to the
retreat in 1847,170
Sacred Heart, 11
Respect, for authority taught at the Sacred Heart of Mary see Immaculate
Oratory, 129ff; for the sacred liturgy, Heart of Mary
135; of D.B. for decisions of the Holy Sacred Scripture see Bible
See, 369
Sacrifice, willingly accepted by D.B. in
Respect, human, D.B.’s exhortations to order to save souls, 39f, 47f, 85f, 89f,
his boys, 88f; overcome by the Ora 126, 154, 252ff; D.B.’s spirit of sacri
tory boys’ singing, 228
fice in running the Oratory almost
Rest, never sought by D.B., 49f; D.B.’s single-handed, 296f
substitute for rest, 120; no time to Sacrifice of the Mass see Mass
idle away, 388
Saints—Feasts see Feasts, eccleciastical
Retreats, D.B.’s usual topics, 48; first Saints, Patron see Patron saints. See
retreat at the Oratory in 1847, 15Iff; also name day
D.B.’s retreats at St. Ignatius Shrine, Sala, Anthony, 352
170, 377; the boys’ retreat in 1848 Salesian Cooperators see Cooperators,
for possible vocations, 297f; for city Salesian
boys in Turin, 424ff; souvenirs Salesian Society see Salesians of St.
printed by D.B., 426f; schedule of John Bosco
the 1849 retreat, 467
Salesian traditions see Traditions, Sa
Reviglio, Felix, 243,253f, 256, 302
lesian
Revolutionaries see Secret societies
Salesians of St. John Bosco, the regula
Rewards, to the Oratory from the Turin tions for the festive oratory a remote
municipal authorities, 22; to boys for preparation for the S.S., 69ff; D.B.’s
their attendance and good behavior mission revealed to him in a dream,
at the festive oratory, 96f; for at 171f; opening of the St. Aloysius
tendance at the Lenten catechism Oratory, 197ff; D.B.’s need of a per
classes, 137
sonnel of his own, 321; difficulties in
Rights see Jurisdiction
D.B.’s way, 383f; D.B.’s first candi
Rifugio, 209
dates, 385f; opening of the Guardian
Rites and ceremonies, taught by D.B. Angel Oratory in 1849, 392ff
to clerics, 436
Salvation, of souls, the goal of every
Rorhbacher, R6ne Francois, 361
priest, 55f
Rosary, very dear to D.B., 12; its daily Sanctity see Holiness
recitation at the Oratory, 12f, 145; Satan see Devil
D.B.’s reply to Marquis Roberto Savio, Ascanio, 77f, 307f, 340, 375,
d’Azeglio as regards its recitation, 402, 410, 413ff, 425, 429, 431
207; dedication of a chapel to Our Sayings see Maxims
Lady of the Rosary at Becchi, 313 Schedule, of the first boarders at the
Roses, dream of the pergola of roses, Oratory, 247; of a retreat for boys
25ff
with a possible vocation to the re
Rosmini, Antonio, Fr., 172,369, 371f
ligious life, 297; of a retreat for city
Rosminians see Institute of Charity
boys in Turin, 467
Rostagno, John Baptist, 333
School supervision see Assistance, Vigi
Rua, Michael, 335, 352
lance
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INDEX
Scriptures, Holy see Bible
Secret societies, their insidious designs
against the Church, 2f, 164fl, 167f;
their agitation through the press, 195,
202, 325f, 335f
Seminarians, disobeying formal orders
of Archbishop Fransoni, 195f, 204;
recommended to D.B. by Archbishop
Fransoni, 224; D.B.’s solicitude for
them, 428*37
Seminaries, closing of the Turin semi
nary, 1848, 210; the Oratory a tem
porary diocesan seminary, 428-37
Sensible affections see Emotions
Sermons, D.B.’s serious preparation, 45;
his orderliness even when extem-
■' porizing, 45f; efficacy of D.B.’s ser
mons, 46; polemics absent from
D.B.’s sermons, 49. See also Occa
sional sermons, Preaching
Sermons for special occasions see Oc
casional sermons
Sermons, occasional see Occasional ser
mons
Sign of the Cross see Cross, Sign of the
Sin, etymology of the word, 87; perfect
contrition frequently recommended
by D.B., 252; D.B.’s horror of, 412.
See also Confession
Sin, occasions of see Occasion of sin
Singing, promoted zealously by D.B.,
98ff, 226f
Slaps see Blows
Sleep, D.B.’s gentle reprimand to a
cleric for oversleeping, 432
Snacks, and a gentle rebuke, 43If
Societies, secret see Secret societies
Society of Jesus, 208, 224, 293, 305
Sodality of St. Aloysius, its founding
and approval in 1847, 147ff; formula
of admission, 150; additional regula
tions, 459
Solaro della Margherita, Clement,
190
Solicitude, of D.B. for the salvation of
youth, 39ff; for the boys’ moral edu
cation, 88; for apprentices at their
jobs, 113f; for needy boys, 176; for
the sick, 179, 348; for the Oratory
boarders, 247f; for his boys’ physical
welfare, 254; for the poor, 348f
Sons, from very outset D.B.’s boys con
sidered themselves as, 9
Sorrow for sin see Contrition
Soul, D.B.’s principal quest, 29ff, 124f;
sacrifices involved, 90f; its salvation
D.B.’s lifetime concern, 435
Souvenirs, of the spiritual retreat for
city boys in 1849, 426f
Speech, D.B.’s efficacy of speech, 50ff,
353
Spirit, Holy see Holy Spirit
Spiritual directors, of the festive ora
tory, 442f. See also Catechist
Spiritual Exercises see Retreats
Spiritual life, at the Oratory, 91; D.B.’s
solicitude for his boys’ spiritual life,
252f, 413f
Stage see Theater
Stealing, of D.B.’s cassock, 59f; of
sheets and blankets by first sheltered
lads, 141
Stoning, rocks thrown at Fr. Carpano,
201; at Jesuit institutions in Turin,
208; at the St. Aloysius and St.
Francis de Sales festive oratories,
287, 337
Storia Ecclesiastica, 215-20
Strenna see Annual practice
Students, from private schools at the
Valdocco Festive Oratory of St.
Francis de Sales, 118f; first student
from D.B.’s home town, 175f
Sunday, at the Festive Oratory of S t
Francis de Sales, 73-91
Superga, 109, 175, 303, 390
Superiors, of the festive oratory, 80,
441ff; respect for them taught at the
festive oratory, 129
Swearing, D.B.’s zeal to prevent it, 61ff
Swimming, in treacherous river by im
prudent boys, 80; two boys playing
truant mysteriously chastised by D.B.,
290; rules for the boys about its
dangers, 458
T
Tasks, D.B.’s thoroughness in all things,
17; preceded and followed by prayer,
249
Taverns, visited by D.B. to win souls,
39ff
Temperance, D.B.’s frugal meals during
the first years of the Oratory, 20
Tertiaries see Third Orders
Thankfulness see Gratitude
Theater, first play at the Festive Ora
tory of St. Francis de Sales, 155f;
attended by Archbishop Fransoni,
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483
158; its beginnings with the Oratory Vincent de Paul, St., D.B.’s devotion
boarders, 417f; D.B.’s comedy on the to, 268, 270, 272
metric system, 42If
Vincentians, 274
Theft see Stealing
Virgin Mary, Blessed see Mary, Blessed
Theology, a lifetime study for D.B., Virgin
329ff; courses offered to diocesan Visions, of a nun during D.B.’s Mass,
seminarians at the Oratory, 429ff
163; of a Latin inscription on a
Theology—Disputations, D.B.’s sugges future Oratory building, 321
tions about the advisability of pre Visits, of D.B. to the boys’ workshops,
senting theological errors to youth, 113f, 252
33 If
Vocation, to the religious life: hints in
Third orders, D.B. a Franciscan ter The Companion of Youth and in the
tiary, 20
festive oratory regulations, 14; to the
Thoughtlessness, of a boy in his love Salesian life: D.B.’s difficulties in
for D.B., 114f
forming his own personnel, 383ff;
Threats, against D.B.’s life, 21 If
daily prayers at the Oratory for vo
Tierra del Fuego, 257
cations, 436f
Timetable see Schedule
Tomatis, Charles, 118, 221
W
Traditions, Salesian: the Way of the
Cross, 11; rosary, 12f; Exercise for Waldensians, full civil rights granted to
Happy Death, 14f; singing of hymns then in Piedmont, in 1848, 190, 205;
entering and leaving church, 16; the mentioned in D.B.’s Storia Ecclesi-
Washing of Feet on Holy Thursday, astica, 215f; their attempts to bribe
228f
the boys away from D.B., 284ff
Training, of diocesan seminarians board Weariness see Fatigue
ing at Oratory, 429
Welfare, spiritual see Spiritual life
Trust in God, D.B.’s trust notwithstand Work, D.B.’s dedication to it, 120, 253f;
ing desertions among his co-workers, and prayer: both necessary, 250
304
Works of St. John Bosco (D.B.’s under
Turchi, John, Fr., 195
takings and enterprises throughout
the world in behalf of the Church
U
and society), praised in a liberal
newspaper, 380ff
Universities and colleges, D.B.’s de
cision to send his clerics for secular
degrees, 317
Writings (of D.B,): The Companion of
Youth, a prayerbook, 7ff; Storia Ec-
clesiastica, a church history, 215-20;
The Christian Guided in the Prac
tice of Virtue, a booklet on St. Vin
V
cent de Paul, 268-73; Letture Catto-
liche, a monthly, 380
Valdocco (the district on the outskirts
of Turin where D.B. began his work
Y
on behalf of youth) see Festive Ora
tory of St. Francis de Sales. See also Youth, D.B.’s love for boys, especially
Oratory of St. Francis de Sales
the very poor, 8f, 138f. See also Boys
Vanchiglia see Borgo Vanchiglia
Verri, Blase, 399ff
Z
Vexation, of the devil against D.B., 22ff
Victor Emmanuel II, 362
Zappatta, Joseph, canon, 17
Vigilance, of D.B. over his young ap Zeal, of D.B. in seeking out boys, 29-
prentices, 253. See also Assistance
44; in preaching, 49ff; in teaching
Viglietti, Charles, 31
catechism, 124ff
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