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VOLUME V - 1854-1858
of Saint John Bosco

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Father Giovanni Battista Lemoyne
FATHER GIOVANNI BATTISTA LEMOYNE
(1839-1916) was the first and great chroni-
cler of the Iife of St. John Bosco and of
the first decades of the Salesian Congre-
gation.
From their first, providential meeting in
1864, Father Lemoyne esteemed Don Bosco
as a person of outstanding character and
holiness. He not only strove to understand
and acquire his spirit, but also took upon
himself the task of committing to writing
anything of significance that Don Bosco
did or said. Information concerning earlier
events he painstakingly gathered from eye-
witnesses and other sources.
In 1883 he came to the Mother House as
editor of the Salesian Bulletin and Secre-
tary of the Superior Chapter. The five
years that followed he spent in cordial
intimacy with Don Bosco and heard from
the Saint himself the story of the arduous
road he had to climb in his youth to ar-
rive at the priesthood, and of the wonder-
ful manner in which Providence guided the
Salesian work.
After Don Bosco's death in 1888, he was
formally charged with the compilation of
available materials for the life of the Saint.
Forty-five large volumes of galley proofs
bear witness to his dedicated research and
provide the material for the nineteen vol -
umes of the Biographical Memoirs of St.
John Bosco, the first nine of which he
authored. Noteworthy among his other
works are the Life of Don Bosco in two vol-
umes and the Life of Mamma Margaret,
Don Bosco's mother. He died in Turin on
September 14, 1916 at the age of 77.

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Membership
Countries
Provinces
Houses
Bishops
Archbishops
Cardinals
16,645
132
98
2,086
84
24
6
~{W~o/
~~~~
2004
Membership
15,286
Countries
90
Provinces
79
Houses
1,533
THE BIOGRAPHICAL MEMOIRS OF ST. JOHN BOSCO
Already Published
Volumes I through XIX
Order From:
SRM Distribution Services
75 West Century Road, Paramus, NJ 07652
E-MAIL: srmdist@gte.net

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Don Bosco's Statue In St. Peter's, Rome
A Faithful Translation of the Original Expertly Done
~· . ."~ .: ~ :; :~ :;- :: :: :: ;:. :,:
~:
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~·
:-.'":
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':."

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The
Biographical Memoirs
ef
Saint John Bosco
by
REV. GIOVANNI BATTISTA LEMOYNE, S.D.B.
AN AMERICAN EDITION
TRANSLATED
FROM THE ORIGINAL ITALIAN
REV. Drnao BoRGATELLo, s.D.B.
Editor-in-chief
Volume V
1854-1858
SALESIANA PUBLISHERS
NEW ROCHELLE, NEW YORK
2005

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IMPRIMI POTEST: Very Rev. John J. Malloy, S.D.B.
Provincial
NimL OBSTAT: Daniel V. Flynn, J.C.D.
Censor Librorum
IMPRIMATUR: Joseph P. O'Brien, S.T.D.
Vicar General, Archdiocese of New York
NEW YORK, N.Y., April 19, 1969
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© 1968 by the Salesian Society, Inc.
ISBN 0-89944-005-3
All Rights Reserved
Manufactured in the United States of America
SECOND PRINTING 2005

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WITH PROFOUND GRATITUDE
TO
THE Li\\YE, 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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This Volume Is Dedicated
TO
FATHER AMBROSE ROSSI, S.D.B.
(1893-1964)
Salesian Provincial
In The Eastern United States
From 1933 to 1941
***
His Stalwart Leaqership
And
Dedication To Salesian Ideals
Left An Indelible Mark
In North And Central America,
His Field Of Labor For Thirty Years

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•

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Editor's Preface to the First Nine Volumes
f5 AINT JOHN BOSCO, the central figure of this vastly
extensive biography, was a towering person in the affairs of both
Church and State during the critical 19th century in Italy. He was
the founder of two very active religious congregations during a time
when other orders were being suppressed; he was a trusted and key
liaison between the Papacy and the emerging Italian nation of the
Risorgimento; above all, in troubled times, he was the saintly Chris-
tian educator who successfully wedded modern pedagogy to Christ's
law and Christ's love for the poor young, and thereby deserved the
proud title of Apostle of youth.
He is known familiarly throughout the world simply as Don
Bosco.1 His now famous system of education, which he called the
Preventive System, was based on reason, religion and kindness, and
indicated by its descriptive name that, also in education, an ounce
of prevention is worth a pound of cure. He always sought to place
pupils in the moral impossibility of committing sin, the moral dis-
order from which all evils flow.
To ensure the continuation of his educational mission in behalf
of youth he founded two worldwide religious congregations, the
Society of St. Francis de Sales (Salesian Society) and the Institute
of the Daughters of Mary Help of Christians (Salesian Sisters)
which today number more than 40,000 members conducting 2,800
educational institutions throughout the world.
To help in the difficult art of educating the young, Don Bosco
planned to expound his method of education in a book but, ab-
sorbed as he was in the task of firmly establishing his two religious
congregations and in unceasing other labors, he had to content him-
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
EDITOR'S PREFACE
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. What he said and did in countless circumstances was
faithfully recorded by several of his spiritual sons, chief among them
Father Giovanni Battista Lemoyne. From the day he first met Don
Bosco in 1864 to his own death in 1916, Father Lemoyne spent
his life recording words and deeds of Don Bosco, gathering docu-
ments, interviewing witnesses, and arranging raw material for the
present nineteen volumes of the life of Don Bosco, eight of which
he himself authored besides readying another volume for the press
before his death.
In the compilation of The Biographical Memoirs of St. John
Bosco, Father Lemoyne's primary sources were the Memorie del-
l'Oratorio dal 1835 al 1855 (Memoirs of the Oratory from 1835 to
1855) written by Don Bosco himself, the diaries and chronicles of
various fellow Salesians who daily recorded what Don Bosco said
or did, numerous letters of the Saint, the Cinque lustri di Storia
dell'Oratorio di S. Francesco di Sales (The History of the First
Twenty-Five Years of the Oratory of St. Francis de Sales) written
by Father John Bonetti, S.D.B., and personally checked by Don
Bosco, the proceedings of the diocesan process of beatification and
other unimpeachable contemporary documents and testimonies.
Above all, Father Lemoyne, intelligent, conscientious and well-
informed, not only used reliable sources, but was himself an eye
witness. He recorded what he personally saw and heard from Don
Bosco. This enabled him to write a true history even though not
according to modern critical methods.2 He concerned himself prin-
2 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

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EDITOR'S PREFACE
xi
cipally with presenting chronologically his vast selected material
and therefore his narrative is somewhat fragmentary and may lack
scientific method. It is nevertheless true history, even Volume I
which deals mainly with Don Bosco's youth and the training he
received from Mamma Margaret, his mother.3 When gifted writers
and scholars of the future will produce a critical biography of Don
Bosco, The Biographical Memoirs will still not be surpassed be-
cause Father Lemoyne lived at Don Bosco's side, wrote what he saw
and heard, and eminently succeeded in giving us a living portrait
of Don Bosco.
In editing the translation of The Biographical Memoirs accuracy
and readability were the goals we set. This was not easy and occa-
sionally, as regards the latter, we may have fallen short of the mark.
Nineteenth-century Italian does not readily lend itself to an agile
version that strives to be an accurate translation and not a para-
phrase.
We have departed from the original in only one minor point:
the lengthy titles or .series of subtitles in each chapter. Father
Lemoyne's method of chronological sequence in his narration nec-
essarily made the contents of each chapter fragmentary. As it was
not possible, under these circumstances, to give them a meaningful
title and the volumes were not indexed, Father Lemoyne prefaced
each chapter with many subtitles. In some volumes such subtitles
fill a whole page. Since we have indexed each volume and subtitles
become unnecessary, we selected in each chapter the most out-
standing episode and gave it a title. Finally, although we did not
aim at publishing a critical edition, we researched and-in most
cases-were able to enrich the text by adding in brackets first
names, dates, and scriptural sources, as well as numerous, helpful
footnotes.
May the reading of these Memoirs portraying the life of a man
whom Pope Pius XI called "a giant of sanctity" inspire his spiritual
improvement. The episodes and incidents he reports did not necessarily take
place exactly as described.
3 Cf. Francis Desramaut, S.D.B., Les Memorie I de Giovanni Battista Lemoyne,
Etude d'un ouvrage fondamental sur la ;eunesse de saint lean Bosco, Lyon, 1962,
PP· 41ltf.

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xii
EDITOR'S PREFACE
children, to whom this work is primarily directed, and all men and
women of good will to walk their own path of life in a spirit of
service to God and man.
Fr. Diego Borgatello, S.D.B.
Editor-in-chief
New Rochelle, N. Y.
June 5, 1965
124th Anniversary of Don Bosco's Ordination

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Acknowledgments
For the publication of The Biographical Memoirs of Saint
John Bosco we owe a debt of gratitude to the Reverend August
Bosio, S.D.B., Provincial emeritus of the Salesians in the eastern
United States and sponsor of this project, and to the Very Reverend
John J. Malloy, S.D.B., his successor in office.
As regards this volume, we wish to express our sincere thanks to
those who have been so generous with their time, above all to Rev.
Paul Aronica, S.D.B., Director of the St. Dominic Savio High
School in East Boston; also, to Rev. Arnold Buja, S.D.B., Librarian
of the Don Bosco Technical High School in Rosemead, California;
to Rev. Pietro Stella, S.D.B., of the Pontificio Ateneo Salesiano in
Rome; to Mr. Joseph Isola of the Paulist Press in New York City,
and to all who have helped in one way or another. To one and all,
our heartfelt and lasting gratitude.
Rev. Diego Borgatello, S.D.B.
Editor-in-chief
EDITORIAL BOARD
Rev. Diego Borgatello, S.D.B., Chairman
Rev. Henry A. Sarnowski, S.D.B., Secretary
Rev. Paul Aronica, S.D.B.
Rev. Peter Lappin, S.D.B.
Rev. Joseph Bajorek, S.D.B. Rev. Hugh McGlinchey, S.D.B.
Rev. Emil Fardellone, S.D.B. Rev. Joseph Perozzi, S.D.B.
Rev. William Kelley, S.D.B.
Rev. Gustave Sigwart, S.D.B.
Rev. Chester Wisniewski, S.D.B.
xiii

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3 Pages 21-30

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Contents
DEDICATION
v-vii
EDITOR'S PREFACE
ix
ACKNOWLEDGMENTS .
xiii
SALESIAN GLOSSARY
xix
1 Zealous Activity .
1
2 First Use of the Name "Salesian" .
7
3 Defending the Faith
15
4 A Third Workshop at the Oratory
20
5 The Festive Oratories .
25
6 An Important Visitor .
34
7 Priestly Zeal
40
8 A Helping Hand
45
9 Cholera Outbreak in Turin
50
10 Cholera Outbreak in Turin ( Continued)
59
11 A Glimpse into the Future
67
12 A City's Gratitude
74
13 A Lad of Promise
79
14 A Lost Sheep .
87
15 A Heavenly Mother
95
16 Don Bosco and Purity
102
17 Ominous Messages
111
18 Predictions Verified
119
xv

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xvi
19 A Zealous Catechist
20 A Young Apostle .
21 An Historic Outing
22 True Loyalty .
23 Indefatigable Activity.
24 Indefatigable Activity (Continued)
25 A Brave Deed
26 Don Bosco's Almanac
27 Charming Ways
28 A Way with Benefactors
29 A Cherished Yearly Event
30 Watchful Solicitude
31 Triumphs of Grace
32 First Death at the Oratory
33 Don Bosco and Priestly Vocations
34 Parish Mission
35 Contacts with Government Officials
36 Letture Cattoliche
37 A New Wing at the Oratory .
38 A Spur to Charity
39 The Immaculate Conception Sodality
40 Don Bosco's History of Italy .
41 Life at the Oratory in 1855-56
42 A Sudden Setback
43 Educational Insights
44 Steady Growth
45 A Heartrending Loss .
46 Loyalty to the Pope
CONTENTS
128
132
140
149
161
168
174
181
190
199
218
230
236
242
251
269
279
286
296
305
312
322
332
342
353
362
370
380

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CONTENTS
xvii
47 Zeal for Orthodoxy
388
48 Apostolate of the Press
392
49 Plans for a Lottery
397
50 Plans for a Lottery (Continued)
406
51 Vision of Eternity
412
52 Sound Christian Formation
421
53 Reverence for the Priesthood .
426
54 Concern for Souls
435
55 Evangelical Poverty
442
56 Preparations for a New Religious Congregation
452
57 Spiritual Guidance
465
58 Heavenly Favors .
476
59 Yearly Visit to Becchi
482
60 A Providential Meeting
486
61 Educational Improvements at the Oratory
495
62 Another Parish Mission .
503
63 A New Sodality at the Oratory
517
64 Don Bosco's First Journey to Rome
523
65 Don Bosco in Rome .
534
66 Don Bosco in Rome (Continued)
545
67 First Audience with Pius IX .
558
68 Don Bosco in Rome (Continued)
565
69 Second Audience with Pius IX
575
70 Holy Week in Rome .
585
71 Third Audience with Pius IX .
594
72 Return to Turin
603
APPENDICES
611
I~DEX.
647

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SALESIAN GLOSSARY
(For the General Reading Public)
ARTISANS: trade school students.
ASSISTANCE: Salesian method of supervision of boys and students, friendly
and informal in manner, stressing the prevention of disorders rather than
the punishment of offenders.
ASSISTANT: a Salesian engaged in supervising boys.
CLERIC: a member of the Salesian Society training for the priesthood.
COADJUTOR: a lay member of the Salesian Society.
COMPANION OF YOUTH, THE: a prayer book composed by St. John Bosco
for the use of boys, originally entitled Il Giovane Provveduto.
COOPERATOR: one who contributes in any manner to the development of
Salesian work.
EXERCISE FOR A HAPPY DEATH: a monthly practice of piety that promotes
spiritual recollection and fervor by meditation on one's eventual death.
It stresses the reception of the sacraments of Confession and Holy Com-
munion as if for the last time.
FESTIVE ORATORY: a Salesian work which offers boys and young men or-
ganized recreational, educational, and religious activities mostly on Sun-
days and festive days.
The Festive Oratory was St. John Bosco's first work and, for a good many
years, his only one. He called it "oratory," that is, a place of prayer, because its
primary purpose was to teach boys to go to church and pray. "Its objectives were
the practice of religion and virtue, the boys' moral education, and, consequently,
the salvation of their souls; recreation, entertainment, singing, and schooling,
which followed in due time, were only the means." (The Biographical Memoirs
of St. John Bosco, Vol. II, p. 71. See also Vol. III, pp. 67f)
Goon NIGHT: a short talk, immediately after night prayers, given by the
Director or someone in his stead. It consists of advice, exhortations, or
occasional remarks.
ORATORY: see Festive Oratory, Oratory of St. Francis de Sales.
ORATORY, THE: abbreviated form of "The Oratory of St. Francis de Sales."
(See below)
ORATORY OF ST. FRANCIS DB SALES, THE: the first festive oratory and the
first boarding school for boys founded by St. John Bosco in a district of
Turin known as Valdocco; the motherhouse of the Salesian Congregation.
On a rainy night of May 1847 a hungry youngster, drenched from heat to foot,
knocked at Don Bosco's door. Don Bosco's mother fed him and prepared a place
for him to sleep. (See The Biographical Memoirs of St. John Bosco, Vol. III, pp.
14lff) Thus, side by side with the festive oratory there began a hospice that
eventually grew into a large boarding school and became the motherhouse of the
Salesian Congregation.
PREVENTIVE SYSTEM: the Salesian method of education and discipline, based
on reason and religion. It stresses vigilance, guidance, and sympathetic
understanding in the training of the young.
VALnocco: a district of Turin.
The name is probably a contraction of the Latin val/is occisorum, the valley of
the slain-i.e., some soldiers of the Theban Legion who were martyred under
Emperor Maximian. The Salesian motherhouse stands on the site of their martyr-
dom. (See The Biographical Memoirs of St. John Bosco, Vol. II, pp. 233ff, 268)

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THE
BIOGRAPHICAL MEMOIRS
OF
SAINT JOHN BOSCO

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CHAPTER 1
Zealous Activity
n ON BOSCO untiringly pursued the path God had
marked out for him; purity of intention, genuine humility, and
utter selflessness were clearly evident in all his undertakings.
The January 1854 issue of Letture Cattoliche [Catholic Read-
ings] was almost entirely devoted to a reprint of Don Bosco's short
biography of Louis Comollo.1 The only change was a new Preface
written to replace the original one that had been addressed to his
fellow seminarians.
To the Reader. Virtuous behavior is far more effective than eloquent
speech. This is why I offer you the biographical sketch of a young man
who throughout his brief life practiced virtue to such an extent that he
became a model for all Christians who wish to save their souls. There
was nothing especially extraordinary about Comollo's life, save that
whatever he did, he did perfectly. To him we may well apply the words
of the Holy Spirit: Qui timet Deum, nihil negligit. He who fears God
neglects nothing that may help him to progress in the ways of God.
Our story is filled with stirring episodes but it seldom moralizes;
rather, it allows the reader to apply to himself whatever suits him best.
Almost everything the reader will find here was written at the time of
Comollo's death and published in 1844. I vouch for the authenticity of
this account without the slightest hesitation. Whatever I relate here is
public knowledge; I either personally witnessed the events or learned
of them from unimpeachable sources.
Read with an open mind, dear Christian reader. A pause now and
then to absorb what you have read will prove to be a source of inspira-
tion and will enable you to map out your own program of Christian life.
1 A fellow seminarian of Don Bosco. See Vol. I, pp. 249-56, 339-35. See also
Vol. II, p. 155. [Editor]
1

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2
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Don Bosco issued another reprint of this biography in 1867;
then, in 18 84, he published a new edition. To corroborate his
previous statements, he added: "Comollo's superiors in the Chieri
seminary insisted on personally reading this biographical sketch
and correcting even the slightest detail that did not completely
accord with the facts. I wish to stress that this edition contains
much information which previously did not seem suitable for pub-
lication, as well as many other facts which have since come to our
knowledge."
This short biography [in the January 1854 issue of Letture
Cattoliche] also carried the following announcement:
We are delighted to inform our readers of a cherished letter from His
Eminence [James] Cardinal Antonelli written on behalf of His Holiness
Pope Pius IX.
The gracious support of the Vicar of Christ has encouraged us to
zealously endure the burdens we have assumed in our desire to defend
our holy Faith and unmask the seductive wiles of the foes of our re-
ligion. Undoubtedly, this support will also greatly encourage our friends
and strengthen the hope of those whom we strive to protect against
error.
However, although such support brought comfort to the spirit,
the body, too, demanded its share of sustenance. The food shelves
of the Oratory kitchen were frequently bare, and Don Bosco had
no alternative but to appeal again to his benefactors, particularly
to Count [Clement] Solaro della Margarita, the cabinet minister
and councilor of state.
Letture Cattoliche
(which I warmly recommend to Count and Countess della Margarita)
Office of the Editor
Your Excellency:
Turin, January 5, 1854
Although I have never come to you for help, your interest in so many
charitable works and my own pressing needs lead me to hope that you
will at least read this letter.
What with soaring food prices, swelling numbers of destitute boys,
and dwindling contributions from charitable people who no longer are

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Zealous Activity
3
in a position to help, I am in straitened circumstances and know not
where to turn. Without even considering other expenses, the bread bill
alone for this quarter exceeds 1,600 lire, and I have no idea where I
can find even a single cent. Nevertheless, we must eat. Were I to deny
a piece of bread to these boys (who have been a problem to themselves
and to others), I would expose them to physical and moral harm.
These exceptional circumstances prompt me to appeal to Your Ex-
cellency for whatever help your charity may deem suitable. May I also
ask that you plead our cause to other charitable persons. This is not
just a question of helping a single individual. I must provide food for
many boys whose Faith and morals may be imperiled by hunger.
I hope you will favorably consider this most serious need that I face.
I assure you of my complete gratitude. May God's blessing be upon you
and your noble family. I am honored to remain,
Your most grateful servant,
Fr. John Bosco
P.S. Should you in your charity wish to make a donation immediately,
you may, if you see fit, give it to Father Cafasso.
P.P.S. May I also respectfully invite you to attend a religious play
to be presented tomorrow afternoon at 1:30 in the Oratory of St.
Francis de Sales?
According to Ascanio Savio,2 this play, staged by the boys, was
one of those which Don Bosco himself had written to entertain and
instruct the Oratory boys, especially the artisans.
Meanwhile another issue of Letture Cattoliche was about to go
to press for the second half of January [1854].3 It was the fourth
reprint of a pamphlet in defense of the Church and the existing
social order. Presented in question-and-answer form, it was entitled
A Catholic Handbook on Revolutions. The following is a sample
of the vigorous line of reasoning adopted by the author: 4
Catholicism stands alone in teaching respect [for authority]; Protes-
tantism advocates revolt. Rebellion against one's king is a most serious
offense. The revolutionist at first poses as a liberator, but once he man-
2 Don Bosco's first seminarian. [Editor]
3 At this time it was a bimonthly publication. See Vol. IV, p. 374. [Editor]
4 The reader should not forget that what follows represents the thinking of a
century ago. [Editor]

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4
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ages to destroy public order, he turns into a tyrant and rules with an
iron hand over the lives, consciences, possessions, and the very thoughts
of citizens. He hates both Pope and king because he hates God. At
every moment some obscure agitator-worthy only of the gallows-
promulgates laws or decrees. Revolutionists advocate giving full vent to
one's own passions. They wage war on kings to remove all obstacles to
their treason against God. They protect and favor godless societies and
groups because of their evil tenets. As a rule, such rebels are members
of secret societies denounced and condemned by the Popes. They gen-
erally confiscate church property, both diocesan and religious-a crime
demanding excommunication, the same penalty threatened to those who
dare to usurp the temporal power of the Holy See. Revolutionists hate
priests and falsely accuse them of opposing the Constitution5 and the
state merely because they raise their authoritative voice against the
decline of morals advocated by these godless agitators. The temporal
power has both the right and the duty to take action against such people,
even to the extent of inflicting capital punishment, because the sovereign
"is God's minister." [Cf. Rom. 13, 4] He is accountable for all the
harm, both temporal and eternal, perpetrated by the revolutionists. The
clemency of the king should not hurt society and embolden the sworn
enemies of the public good by allowing their audacity to go unpunished.
God has repeatedly ordained this in Holy Scripture. A citizen is bound
in conscience to inform the government about any secret conspiracy of
which he is aware, for the king is the father of his people.
Bishop [Louis Moreno] of Ivrea had wanted this pamphlet to be
published as an issue of Letture Cattoliche. Don Bosco did not
share his opinion. He believed this move to be dangerous since the
pamphlet attacked many persons then in power, but he yielded to
the bishop's insistence and courageously endured the clearly fore-
seen consequences. He was summoned before the civil authorities
and reprimanded, and he also suffered other vexations which for-
tunately soon subsided.
Sometime during this period, Don Bosco went to Ivrea. While
there, he received a letter from Father Vincent Devit of the Insti-
tute of Charity at Stresa. On behalf of Father [Antonio] Rosmini,
the priest asked him to submit a plan for the proposed printshop
at the Oratory.6 Don Bosco replied as follows:
5 King Charles Albert granted a Constitution on March 4, 1848. Pope Pius IX
did likewise on March 14 of the same year. See Vol. III, pp. 213ff. [Editor]
6 See Vol. IV, pp. 479f. [Editor]

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Zealous Activity
5
Reverend and dear Father:
Ivrea, January 11, 1854
In response to your welcome letter signifying Father Rosmini's kind
interest in the welfare of the boys attending the festive oratories here in
Turin, I shall present my suggestions for the establishment of a print-
shop.
I have no doubt that Father Rosmini's intention is to found a charita-
ble institution to benefit my poor boys by giving them work; neverthe-
less, wisdom demands that we clearly state all pertinent matters before
God and man. My suggestions are as follows:
1. Father Rosmini will furnish enough capital to complete one sec-
tion of the building and to purchase printshop equipment.7
2. As collateral for the money advanced, I offer the building itself
and the printshop equipment, over which Father Rosmini will retain
ownership.
3. I will provide supervision of the shop-personally and through a
cleric-besides the rent-free use of the premises.
4. The printshop will be available for the use of both parties. At
such time as shall be determined, an audit shall be conducted.
5. Father Rosmini will receive an additional five percent discount on
all orders.
6. Both parties agree to provide work and ensure the smooth opera-
tion of the shop.
7. Both parties shall share profits and expenses.
I do not know whether I have expressed my ideas clearly, but Father
Rosmini is free to add, delete, or alter whatever he sees fit. I leave it
fully to him.
Meanwhile, thanking you for your kind words and wishing you and
your Father General all God's blessings, I beg you to remember me in
your prayers. I remain,
Your most grateful servant,
Fr. John Bosco
Don Bosco's plan, which he had already personally explained,
consisted in converting part of the main Oratory building into a
printshop. Father Devit replied to Don Bosco's letter on January
21, informing him that Father Rosmini, after careful deliberation,
had come to the conclusion that no decision could be made about
7 See Vol. IV, p. 480. [Editor]

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6
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the printshop without first inspecting the premises and discussing
the matter with Don Bosco in Turin in order to anticipate and
smooth out difficulties likely to arise. Therefore, he promised to
send someone to Valdocco within a few months.

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CHAPTER 2
First Use of the Name "Salesian"
DoN Bosco wrote in one of his memoirs: "A keen
observer will be amazed by the striking characteristics of each
successive decade of the Oratory." In its first decade it could well
have been called "The Wandering Oratory." In the second it ac-
quired stable quarters, became "The Permanent Oratory," and
moved forward through various phases of organization. The third
decade was that of growth; new houses were opened at Mirabella,
Lanzo, and elsewhere in Italy. During the first years of the fourth
decade, the Salesian Congregation spread beyond the confines of
Italy, establishing itself in Nice and Marseille, and even in the New
World in Argentina and Uruguay; this was the decade of world
expansion.
Our present narrative is concerned with the second decade, of
which Don Bosco goes on to state: "We could say that the year
1854 marked the end of the romantic period of the Oratory and
the beginning of its systematization. The boys no longer went to
school carrying their spoons in their pockets; now they could eat
their meals in a dining room.1 The arrival of Father Victor Ala-
sonatti, a quiet, orderly person, enabled me to establish a routine
for the house, since I was now no longer alone. At that time I
began jotting down whatever I considered important in the develop-
ment of the Oratory-just notes·, not detailed accounts."
Let us now resume our narrative. As the feast of St. Francis de
Sales was approaching, Don Bosco again:2 tried in a roundabout
way to instill the idea of a religious congregation in the minds of
a few of his pupils. He summoned them to a meeting during which
he spoke about the good that many of them could do for their fellow
1 See Vol. III, pp. 247f. [Editor]
2 See Vol. IV, pp. 294ff. [Editor]
7

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8
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
men in general and boys in particular if they were all united into
one body. Preserved in our archives are the minutes of this meeting
as recorded by the cleric Rua, from which we learned the following:
"On the evening of January 26, 1854, we gathered in Don Bosco's
room. Present were Don Bosco, [Joseph] Rocchietti, Artiglia,
[John] Cagliero, and [Michael] Rua. Don Bosco suggested that,
with the help of the Lord and St. Francis de Sales, we should first
test ourselves by performing deeds of charity toward our neighbor,
then bind ourselves by a promise, and later, if possible and de-
sirable, ma~e a formal vow to God. From that evening on, those
who agreed-or would later agree-to this were called 'Salesians.' "
Don Bosco's suggestion deeply impressed the young clerics. He
had also prepared them indirectly for that occasion by his sermons
which were· designed to make them favorably disposed to his-as
yet unrevealed-intention [to found a religious congregation]. For
the most part his religious instructions concerned church history or
the lives of the Popes. To make sure that the boys had understood
what he had said and to inspire them with a spirit of emulation,
he would end his sermons by asking the day boys or the boarders
to give their opinions about the story and to suggest a moral that
could be drawn from it. This method had the effect of making the
boys pay attention and think for themselves; and their answers
supplied Don Bosco with various suitable conclusions which he
embodied in a meaningful moral. In this way he dispensed knowl-
edge and formed character. Particularly striking were the simplicity,
order, and clarity with which he portrayed the fraternal bond uniting
the early Christians, the filial fellowship of priests with their bishops
and the Pope, and the intense fervor of the first religious orders in
their apostolic worldwide labors. When he was through, he would
tum to one of the clerics and ask what particular factor could
.possibly explain such wonderful results. While all listened atten-
tively, the conclusion was drawn that obedience unites, strengthens,
and, with God's grace, produces astounding results.
As a result of Don Bosco's s~rmons and the inspiring example
of his life, many boys heard the call to a religious or priestly voca-
tion and later became a credit to both the Oratory and the Church.
He strove to give these boys a religious formation by encouraging
them to practice the virtues necessary to their state of life, especially

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First Use of the Name "Salesian"
9
humility and sacrifice; he urged them to be faithful to these virtues
even in the smallest details of their daily life, and he constantly
reminded the clerics of their sacred duty to be models of obedience
to the rest.
Meanwhile, the feast day of the Oratory's patron saint had ar-
rived. We have already mentioned 3 that in order to arouse the
spirit of emulation among the boarders and reward their good con-
duct, Don Bosco had introduced a praiseworthy custom which en-
dured for many years: he would award prizes to those boys whose
conduct had' been outstanding. The recipients of this award were
chosen by their schoolmates in a secret ballot. The ceremony was
generally held on the eve of the feast of St. Francis de Sales at an
assembly attended by all the students and artisans. During the pre-
ceding week each boy would submit a list of companions who in
his opinion were the most exemplary in conduct and prayer. There
was no prior discussion among the boys as to possible choices, and
no reasons were given for their selections. The superiors did not
interfere, not even to the extent of making suggestions; the voting
was entirely free of any influence. The boys simply handed in their
signed lists to Don Bosco who tabulated the results. The names of
the boys who had received the greatest number of votes were pub-
licly announced that evening, and a book was awarded to each of
the winners in a solemn ceremony, as their superiors and school-
mates looked on. It is noteworthy that the selections made by the
boys were always so eminently fair and judicious that the superiors
themselves could not have done better. No unworthy boy was_ ever
selected; no dissembler-no matter how cunning-ever made the
list. However, in a sense, this is not surprising, for who can know
us better than those with whom we live in close contact and who,
without our ever realizing it, notice our every word and move?
This awarding of prizes at the close of the first school quarter not
only spurred the ambition of the better boys, but it also acted as a
warning and a revelation to those who had not received any votes.
In addition, the voting of this year had an added category, for the
boys had been allowed to submit a list of the clerics they considered
to be outstanding.
In a register in Don Bosco's own handwriting we read: "This
3 See Vol. III, p. 253. [Editor]

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10
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
year, in the solemn awarding of prizes on the feast of St. Francis
de Sales, two clerics were also included for the first time, Michael
Rua and Joseph Rocchietti. The honor students were Bellisio,
Artiglia, and Cagliero. Four other boys-Maggiorino Turchi, An-
gelo Savio, L. Pepe, and Comollo-received honorable mentions.
This register also contains the conduct marks of all the boarders
-then numbering seventy-six-for the period of November 1,
1853 through August 1, 1854. A rating of ten was the equivalent
of excellent. Also recorded are the overall monthly marks for the
moral, religious, and scholastic conduct of the clerics. In addition
to Dominic Marchisio, three other names are listed which we have
not previously mentioned: Joseph Olivero, John Luciano, and
Louis Viale. A clue to the reason for the departure of two of the
clerics can be found in their progressively poorer marks as the
school year advanced, as well as in Don Bosco's own observation:
"They were particularly negligent in their religious duties, wasting
a good deal of time during study periods and proving to be less than
edifying in speech and deportment."
Occasionally the conduct marks received by the clerics were
read out publicly along with those of the boys at the appointed
times; however, no one ever resented it· or showed any surprise.
True democracy reigned at the Oratory; clerics, students, and
artisans treated each other with brotherly familiarity and continued
to do so even in their adult years when the inequality of their
social status could have influenced them to do otherwise. True af-
fection does not waver. This was the bond gradually being forged
under the inspiring example of the heroic, constant, and generous
charity of Don Bosco who was always ready to make sacrifices for
his sons. He gloried in their successes, suffered and wept with them
in their sorrows, rejoiced when they were happy, and grieved when
they became ill.4 He was so concerned with their well-being that
· he even became sick so that they could recover. During the early
a years of the Oratory, whenever a boy had fever or was afflicted
with a toothache, headache, or other ailment, Don Bosco would
visit the Blessed Sacrament and plead with Our Lord to relieve the
4 A scriptural reference to 2 Cor. 11, 29 has been omitted here because it is no
longer apropos in the new versions. [Editor]

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First Use of the Name "Salesian"
11
poor boy of his pain by transferring it to him. These prayers were
answered.
To a lad in pain he would say: "Come now, don't worry. I'll
take on some of it." He would laugh as he said this, but soon after-
ward he would get a splitting headache, earache, or toothache and
the suffering boy would be instantly relieved. A few years later,
however, he realized that this practice prevented him from attend-
ing to his duties. Since his presence was indispensable for the
proper handling of important matters and the smooth running of
the Oratory, he resolved to pray no longer for such a purpose. "I
was foolish!" he told his boys, and he played down his selflessness
as much as he could. But they knew from firsthand experience how
much their good father loved them, and it was in vain that he tried
to convince them that such heroic acts of charity were simply the
result of foolishness.
One day he saw a boy tormented by an agonizing toothache that
was causing him excruciating pain. Don Bosco comforted him:
"Don't worry. I shall ask God to give me a share of your pain."
The boy replied that he did not want to see Don Bosco suffer, but
his loving superior kept his word.
Immediately after supper that evening, Don Bosco began to suf-
fer the torment of a toothache. The pain continued to increase and
finally became so intense that he had to call his mother and beg
her: "Please stay with me! I'm afraid I'll jump out that window.
This pain is driving me out of my mind." Nevertheless-as was
his habit-he did not regret his sacrifice or ask God to free him
from ·that torment; he selflessly accepted the consequences of his
generosity.
His good mother was quite upset and did not know what to do
or what to give him to alleviate the pain. Don Bosco passed part
of the night in torment, but finally, when he could bear it no longer,
he sent for [Joseph] Buzzetti to take him to a dentist. As they hur-
ried along, they saw a door with a shingle reading: "Dr. Camusso,
Dentist of tµe Royal House." When they knocked, a young man
answered and told them that Dr. Camusso was already in bed.
"Please call him," Don Bosco said. "Ask him if he can pull this
tooth out, for I am in terrible pain."

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12
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Come right in," the young man replied. "My father is a good
dentist, and in no time at all he'll make you feel better."
The dentist came down and examined Don Bosco's teeth; they
were all perfectly sound, although the gums were badly inflamed.
"This is puzzling," the dentist remarked. "There is only one
way to find the trouble. I'll have to take a chance and extract one
tooth."
This was no easy matter, since all the teeth were perfectly sound
and firmly embedded. But in his condition, Don Bosco was ready
to have them all pulled out if necessary to get some relief. He sat
down and the tooth was deftly extracted with a single yank. The
dentist did it as gently as he could, but Don Bosco fainted and
smelling salts were needed to revive him.
By the time Don Bosco had returned home, the pain had sub-
sided, and in a short while it ceased completely. The boy's tooth-
ache also had vanished.
We are convinced that Don Bosco was rewarded for this gener-
osity in cases such as this with the gift of healing-a power that
he possessed for the rest of his life. John Turchi, an eyewitness,
kept a record of many of Don Bosco's amazing cures in the early
years of the Oratory. He assures us that he tried to be as accurate
as possible as to dates and details, and that, rather than cast the
least doubt on what he recorded, he deliberately omitted things of
which he was uncertain, even though they might be true. We have
already availed ourselves of this source in previous volumes,5 and
we shall continue to do so in the course of our narrative, particu-
larly in regard to cures; these we shall describe in the context of
the year in which they occurred. At the moment, however, we
shall limit ourselves to only two.
Prior to 1850, a boy who had previously attended the festive
oratory at Valdocco was suffering from an infection. Pus kept
oozing from several sores in his leg, and there was distinct danger
of gangrene. Don Bosco came immediately when the boy's parents
sent for him, and they revealed the discouraging news that the doc-
tors were considering amputation of the leg.
"Don't worry about that," Don Bosco said. "Just have faith and
there will be no amputation."
5 See Vol. II, p. 21; Vol. IV, pp. 199f. [Editor]

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First Use of the Name "Salesian"
13
He asked the boy to make some promises and then blessed him,
invoking St. Aloysius Gonzaga and Louis Comollo. When the doc-
tor came to examine the leg the next day, he found it healed, al-
though the sores were still visible.
In the winter of 1853, [John] Turco, a student at the Oratory,
went to bed one evening with a high fever. Since his whole body
was a mass of aches, he tossed about restlessly, unable to find a
comfortable position. When Don Bosco was told of this after sup-
per, he went to see the lad while the rest of the boys were at recrea-
tion or at singing practice. After he had comforted Turco and
urged him to trust in St. Aloysius, he persuaded him to make a
special promise to this saint. Then, invoking St. Aloysius, he blessed
the boy, and left him with an affectionate good night. The sick
boy could never explain later what happened. He remembered
nothing except that he instantly fell sound asleep in a sweat and
that, on awakening the next morning after an unbroken slumber,
he felt perfectly well. The next morning, immediately after Mass,
solicitous as ever for the health of all his pupils, Don Bosco in-
quired about the boy and was told: "Turco is up and is eating
breakfast with the others." The boy himself stated: "Both then and
later I regarded my instantaneous recovery as almost miraculous."
However, the Lord did not always see fit to allow an immediate
or speedy recovery. In such cases Don Bosco's charity would show
itself in some other way.
·
Father Ascanio Savio told us: "If a boy became sick, Don Bosco
would have him transferred to the infirmary where, either person-
ally or through others, he solicitously looked after him, as I myself
know from personal experience." "When I was sick with typhus,"
Canon [John Baptist] Anfossi reported, "he nursed me with what
I would call motherly care." Notwithstanding his numerous duties,
Don Bosco never failed to visit his young patients. He would do
so immediately if the case was serious, sending for a doctor and
taking him to the bedside personally. He was so concerned about
them that if at times he was unable to visit them, he would re-
peatedly inquire after their health, ask if medication had been pro-
vided, and reiterate his order that no expense be spared to restore
them to health. He used to say: "Let's be thrifty in other things,
but the sick must be given everything they need." If a boy's condi-

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14
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
tion took a turn for the worse, he would spend hours at his bed-
side during the day and, if necessary, at night as well. Above all,
he made sure that in serious cases the boy received the Last Sacra-
ments with the proper disposition. His manner was so friendly and
his words were so affectionate and persuasive that sick boys seemed
to forget their pain. "It was the opinion of all," Father [John] Tur-
chi and Bishop [John] Cagliero declared, "that dying at the Oratory
would be a delightful experience if one could be assisted by such a
solicitous father."
Don Bosco showed the same concern for convalescents; he would
instruct the prefect6 to serve them more substantial food, and he
would continually make anxious inquiries about their health.
"That's the way he was," [Peter] Enria stated. "He always neglected
himself to look after us."
6 The superior entrusted with the administration of all temporal affairs. [Editor]

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CHAPTER 3
Defending the Faith
THE charity that inflamed Don Bosco's heart with love
for his Oratory boys also inspired him to continue publishing and
spreading Letture Cattoliche. He could not, however, cope single-
handedly with the needs of the faithful whose Faith was constantly
being threatened. He therefore strove to induce learned priests and
laymen to contribute their talent by writing articles on specific
topics. Some willingly agreed to do so, but others, shying away
from involvement in this type of work, did their best to keep at a
distance because they were well aware that, if they met him face
to face, they would not have the heart to refuse their help. Con-
sequently, during the first fifteen years of publication, a great num-
ber of issues of Letture Cattoliche were authored by Don Bosco
himself; the rest he carefully checked and edited in addition to
proofreading the galleys.
The two issues of February 1854 were bound together and pub-
lished under the title Rules of Proper Behavior for Farmers and
Others. He addressed the farmers as follows: "My dear friends, I
wish I could make you prize your station in life above all others.
I wish I could make you realize that your lot is most honorable,
most favored by God, most conducive to holiness. . . . You are
the ministers, the instruments of the Creator's power. . . . If you
were all to abandon your work, life could no longer continue. . . .
Your calling deserves the highest respect because God made the
first man on earth a tiller of the soil."
He then went on to describe in glowing terms the advantages of
rural living, the spirit of helping one's neighbor that particularly
prevails among farmers, the peace and love reigning in their house-
holds, and the spiritual value of their hard work which he declared
to be as meritorious as that of the desert saints.
15

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16
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
He urged them to retain the simplicity, modesty, and purity of
their ancient customs, to avoid gambling in cafes on market days,
to insist that the members of their families dress modestly, and to
avoid speaking in a disparaging manner about civil and ecclesiasti-
cal authorities in the presence of children or farmhands.
To promote their spiritual welfare, he suggested vocal or mental
prayer as a reminder of God's presence, the observance of Sundays
and holy days, the frequent reception of the sacraments, docility
in accepting their confessor's advice and suggestions, and whole-
some reading such as the Bible or church history in the evenings
or other occasions. "But before buying books," he advised them,
"consult your pastor in order to protect your home from the harm
of a bad book. Do not accept books from persons who are unknown
to you, for there are people roaming the countryside for the precise
purpose of spreading irreligious publications."
This issue of Letture Cattoliche also carried this statement:
To Our Subscribers
This twenty-third issue of Letture Cattoliche concludes our first year
of publication,1 and we have more than fulfilled our promises.
In our original announcement2 we promised subscribers a monthly
issue of no less than 96 pages; however, the warm reception accorded
our venture, the encouragement we received, and the advice and the
pleas of many subscribers prompted us to publish two issues per month
averaging some 50 or 60 pages each, notwithstanding the extra cost.
Thus we have offered our readers 108 pages a month instead of 96;
that means 1,296 pages a year instead of 1,152, as may be seen from
the report at the end of this issue.
We trust that we have not fallen short of our subscribers' expectations
either in the number of pages or in subject matter. Regarding the latter,
we have tried to follow the suggestions and wishes of distinguished
readers.
We wish to publicly express our sincere thanks to our revered bishops
for their support, to our fellow priests who contributed their talent, and
to those noble, generous persons who helped us with their subscriptions.
Their continued backing strengthens our hope that, with God's help,
we shall have even greater success as we now enter our second year.
1 The first issue appeared in March 1853. See Vol. IV, p. 400. [Editor]
2 See Vol. IV, p. 541. [Editor]

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Defending the Faith
17
We shall strive to promote both the temporal and the spiritual welfare
of society in these critical times and thus meet the expectations of the
faithful. If our efforts succeed in at least checking the determined and
diversified corruption of minds and hearts now taking place in our un-
fortunate land, especially among the uneducated, we shall be God's
instruments for good. The merit will not be just our own, but will be
shared by all those who have cooperated with us in defending our
Catholic Faith and spreading the principles of Christian conduct.
We are encouraged by the approval of the Holy Father, conveyed to
us by His Eminence James Cardinal Antonelli, Secretary of State, in a
letter published in the combined issues Nos. -20-21. We trust that the
blessing of His Holiness Pius IX will also encourage our kind benefac-
tors to continue the assistance that they have so generously given us in
the past and that is so earnestly needed again.
The enemies of our Faith and country strive feverishly with all avail-
able means to corrupt the minds and hearts of lukewarm, uneducated
people. Therefore, it is our duty and the duty of all good citizens to
exert every effort and use all lawful means to stem this raging torrent
which threatens to sweep away both Church and State in its murky
waters.
Unity of purpose is indispensable to a task so righteous and beneficial
to society. Let us therefore unite and strive for a single goal, secure in
the knowledge that God will bless and speed our efforts. One day we
shall rejoice to see our enemies-the foes of both Church and society
-either join us after rejecting their errors and utopian fallacies, or
grovel in the dust, once their malicious lies have been exposed and they
are incapable of doing further harm.
We notify our readers that the subscription rate of Letture Cattoliche
will remain the same, but from now on each topic will be treated in a
single issue. Every effort will be made to expedite delivery.
As a final note, we are happy to announce that a French translation
of all the issues published to date is now being prepared for the French-
speaking provinces and dioceses. We again call your attention to the
notice that appeared on the cover of the combined issues Nos. 20-21.
Letture Cattoliche was now entering its second year of life. To
increase circulation, Don Bosco had the Doyen Press print three
thousand circulars. The two issues of March were combined in one
booklet entitled The Conversion of a Waldensian, a contemporary
true story with a few minor alterations to protect the person's iden-
tity. The heroine was a young girl born of non-Catholic parents.

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18
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Yearning for the peace of mind enjoyed by her young Catholic
friends, she asked for and secretly received instruction in the Catho-
lic Faith from the local pastor. When this became known, she had
to face the opposition of her minister and the anger and punish-
ment of her father. Eventually, amid startling circumstances, she
managed to run away from home and become a Catholic despite
the snares laid by the enemies of her soul.
The Foreword contained an extract of a notice sent by Bishop
[John Peter Losana] of Biella to the faithful of his diocese on March
15, 1854.
In earlier days the Waldensians used to hand out free copies of an
adulterated Bible and other publications attacking Catholic dogmas,
worship, and moral teachings. When these tactics proved unsuccessful,
they decided to bribe consciences with gold. Now they have gone one
step further. Deceit is their latest weapon. Only the infernal enemy could
have devised this new strategy. Evil salesmen have now taken to the
road. Under the pretext of selling various wares, they enter stores and
homes, accost pedestrians, and push low-priced heretical and impious
books or give them away free. Their eye-catching titles lure the un-
educated who unsuspectingly carry the poison into their own homes-
a poison all the more deadly because it is not recognized as such before-
hand.
Don Bosco added a few lines of his own as follows:
My dear friends, the enemies of Catholicism, and especially the
Waldensians, are doing their utmost to undermine our beliefs. We exhort
and urge all who cherish the Faith of their fathers to join us in defend-
ing this most precious gift of God. Help us to spread Letture Cattoliche
so that we may unmask deceit and heresy and safeguard the Catholic
Faith of our people. It alone has the whole truth; without it one cannot
please God; outside of it no one can be saved.
The Waldensians became all the more insolent as they realized
they would get away with their evil practices, and as a result
Catholics were mercilessly smeared with the most malicious slander.
In January 1854, the bishops protested to the king about the
serious and clearly unjust charges of rebellion leveled at the clergy,
and they urged him to reconcile his differences with the Holy See.

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Defending the Faith
19
In reply, Urbano Rattazzi, Minister of Grace and Justice, submitted
to the Chamber of Deputies a bill he himself had drafted which
proposed several amendments to the criminal code. This bill not
only lessened existing penalties for religious crimes, but also advo-
cated jail sentences of three months to two years for clergymen
who, in the public exercise of their ministry, criticized state prac-
tices or laws. In the event such criticism was in writing, read in
public, or in any way published, the jail sentence was to run from
six months to three years; in both cases there was a fine of up to
two thousand lire. The bill was passed on March 16 [1854] by a
vote of 93 to 33.
In a letter of March 30 of the same year, the bishops of Pied-
mont and Liguria appealed to the Senate to guarantee to the Catho-
lic clergy the civil rights enjoyed by all citizens. The Senate instead
decided to approve the bill after making a few minor amendments,
and the king ratified it on July 5 [1854].
That was not all. In 1853 the government had drawn up a new
plan for military service. The Chamber of Deputies had approved
Article 98 which was couched in the following terms: "The reli-
gious needs of each diocese will be ascertained each year subject to
the king's approval through the Minister of Grace and Justice. Ac-
cordingly, the following may claim exemption from military serv-
ice: 1. Catholic seminarians who were drafted before their ordi-
naries could claim exemption. 2. Students for the ministry drafted
under the same circumstances."
From this article it became clear that clerical exemption from
military service had ceased to be a privilege and a right, and had
become instead a royal concession that could be secured just as
easily by Waldensians, Jews, or any other denomination with
enough funds to buy a few dozen disciples.
The bishops appealed to the king and to the Senate, proving
that many dioceses were de facto suffering from a shortage of
priests, but on February 2, 1854, the senators approved the law
by a vote of 50 to 12, and the king ratified it on May 20. Every
bishop was allowed to claim exemption for one cleric for every
twenty thousand communicants, but if the cleric did not receive at
least one of the major orders before his twenty-sixth birthday, he
forfeited his exemption. There was no such limitation for Protestant
ministers.

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CHAPTER 4
A Third Workshop at the Oratory
nEGOTIATIONS with Father Rosmini in regard to the
opening of a printshop [at the Oratory] were still in progress. The
idea of converting several rooms of the hospice under construction
for this purpose had been discarded; plans now called for an entirely
separate building. With this in mind Don Bosco had his eye on a
triangular lot that measured 41,000 square feet. The apex of the
triangle began where Via della Giardiniera and Via Cottolengo
branched away from each other at a sharp angle-a divergence
still noticeable in the layout of the Oratory playground later named
in honor of Mary, Help of Christians. The base of the triangle
extended more than halfway to the site now [1854] occupied by
the Church of Mary Help of Christians. Don Bosco had purchased
this lot from the archdiocesan seminary through Canon A. Vogli-
otti, its rector. The Sacred Congregation of Bishops and Regulars
and Archbishop Fransoni had approved this contract respectively
on December 1, 1849 and February 28, 1850. The royal exequatur
had also been obtained on February 5, 1850.
A few months later, on June 18, 1851, Don Bosco sold part of
this triangle to John Baptist Coriasco for 2,500 lire. This piece,
rectangular in shape, measured approximately 52 feet along Via
Cottolengo and was 59 feet deep. The doorkeeper's lodge and main
entrance now stand on this site. Here Mr. Coriasco, a cabinetmaker,
built a one-story house with two parallel wings. On November 20,
1851, Don Bosco also sold the apex of the triangle, located to the
east of Coriasco's little house, to Mr. John Emmanuel for the sum
of 1,573 lire.
Since Don Bosco had reserved the option to repurchase the two
above-mentioned lots, he suggested this site to Rosmini as ideal for
their project. Father Rosmini wrote for more details and told him
20

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A Third Workshop at the Oratory
21
to continue negotiating with Coriasco and Emmanuel. He also ad-
vised him to take the matter up with the chancery. Although we
cannot find Father Rosmini's letter in our archives, we can recon-
struct its contents from Don Bosco's reply.1
From these negotiations we gather that the value of real estate
in Valdocco had skyrocketed and that many investors were eager
to purchase land. In fact, in those days there was a fairly well-
founded rumor that the railroad station for Milan-later built at
Porta Susa-was to be constructed near the Oratory, and that an
access square would front it. Don Bosco unquestionably informed
Father Rosmini of this government plan.2
On March 7, 1854, Don Bosco wrote another letter to Stresa.
Father Charles Gilardi replied on March 10, saying that his supe-
rior was sending him to Turin the following week and that hope-
fully all details would be ironed out at that time. He also requested
Don Bosco's hospitality at the Oratory if it would be at all possible,
and he offered to pay for this kindness.
Meanwhile, Don Bosco was readying the two April issues of
Letture Cattoliche. Again they were bound into one title, A Collec-
tion of Curious Contemporary Episodes. Don Bosco himself had
compiled this collection. The articles, presented in lively dialogue
form, concerned Protestant proselytizing, and were entitled: A Pas-
tor in the Midst of Assassins; A Workman's Common Sense; A Fine
Similitude; Catholic Steadfastness; Calamities of the Year,· The
Truth Known; and Working on Sundays and Holy Days. To this
collection Don Bosco added the story of the apparition of the
Blessed Virgin to the two young shepherds at La Salette, another
about the conversion and death of a Protestant young man, and
several other interesting anecdotes.
Don Bosco's Foreword read as follows:
In publishing this collection of contemporary episodes, we think it
advisable to inform our readers that Protestants have expressed great
indignation over certain publications that have exposed their activities.
They have done so orally, by letter, and through their own press. We
1 These two letters and a reply from Father Rosmini deal with real estate mat-
ters. We have omitted them in this edition. [Editor]
2 Italian railroads are still operated by the government. [Editor]

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22
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
expected them to question our veracity or to point out errors, but nothing
of the sort has occurred.
They had nothing but a tissue of insults and abuse against Letture
Cattoliche and its writers. We shall not reciprocate in the least; when
it comes to insults and abuse, we gladly accord them the palm of victory.
It has always been our policy never to publish anything offensive to
charity; this we owe to every person. We willingly pardon those who
abuse us. On our part, we shall continue our policy of avoiding personal
attacks, but we shall also continue to be unrelenting in our goal of un-
masking error.
May God abundantly bless our readers and all those who cooperate
with us in upholding the truth and defending the holy Catholic Faith.
The two May issues, also bound into one volume, struck an even
mightier blow against doctrinal errors. The work of a distinguished
author, Father John Perrone, S.J., its title was A Popular Hand-
book on Protestantism; it dealt with the history and doctrine of
Protestantism, its insidious wiles, and the unhappy life and miser-
able death of apostates.
In the early part of this year, Don Bosco, whose hopes were still
high for a printshop of his own in the not too distant future, almost
jokingly-as was his wont in many undertakings-started a third 3
workshop at the Oratory designed to teach bookbinding. At that
time there was not a single boy in the house who knew a thing
about this craft, and no money was available to hire a craftsmaster.
Nevertheless, one day Don Bosco put the printed signatures of a
book entitled The Guardian Angels on a table; then, picking a boy
called Bedino but nicknamed Governo, he said to him:
"You're going to be a bookbinder!"
"Me? I don't know a thing about it!"
"Sit down and I'll show you. Do you see these sheets? Start by
folding them."
Don Bosco sat with him, and together they folded all the signa-
tures, readying them for sewing. At this point Mamma Margaret
came to their assistance and their united efforts were successful.
Next they made some paste with flour and applied the paper covers
3 The first two were the shoemaker and tailor shops opened in 1853. See Vol,
IV, pp. 459f. [Editor]

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A Third Workshop at the Oratory
23
to the book. The pages then had to be trimmed, but they were at a
loss as to how to do it. All the boys had crowded around the table
watching this performance. Suggestions flowed freely, most of them
in favor of a knife or scissors since nothing else suitable was avail-
able. However, Don Bosco was never at a loss when an ingenious
idea was needed. He went to the kitchen and with mock solemnity
returned holding the steel crescent-shaped cleaver for mincing
vegetables. With this tool he began trimming the book amid the
boys' laughter.
"Laugh all you want," Don Bosco exclaimed, "but we need a
bookbinding shop and I want to make a start."
The book was finally trimmed.
"Now," Don Bosco asked, "how shall we gild the edges?"
"That I want to see!" Mamma Margaret exclaimed.
"Since we haven't any gold leaf," Don Bosco went on, "we'll just
tint the pages a shade of yellow. How about that?" He took a little
umber and then said: "Let's see. I think we'll mix it with plain
water!"
"It won't hold," the boys chorused.
"How about oil?"
"You'll smear up the whole book!"
Don Bosco thought a while and then sent a boy to buy a little
varnish. He mixed it with the umber and then applied it to the edges.
The process worked, and Don Bosco laughed happily, as did every-
one else. This marked the opening of the bookbinding shop. It
was located in the second room on the ground floor of the partially
completed new building, near the stairs where one of the refectories
is now located. (For lack of funds construction had been limited to
whatever was indispensable to make the :finished part habitable.)
Meanwhile, Don Bosco tried to learn something about bookbinding
by visiting various shops in Turin and passing on what he had
learned to his first young apprentice. He then assigned other boys
to this craft and provided a few tools. Later on, when several lads
who had already served as apprentices in this craft came to board
at the Oratory, further progress was made, and the shop thereafter
handled the binding of Letture Cattoliche and textbooks.
These humble beginnings provided the seed that resulted in rich

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24
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
growth and progress. By autumn of that same year, the November
9, 1854 issue of L'Armonia carried an announcement that also
mentioned a calamity which we shall soon describe:
A bookbinding shop was opened by our praiseworthy Don Bosco at
the Oratory of St. Francis de Sales in Valdocco in order to provide
employment for several boys boarding there. Those who wish to support
this charitable enterprise (and at the same time benefit by lower prices)
can do so by having their books or other publications bound there.
We warmly recommend this institution which, among others, now shel-
ters eighteen boys orphaned by the deadly cholera epidemic and is about
to accept more.
In that same year, 1854, a small commercial bookshop was
opened alongside of this bindery.

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CHAPTER 5
The Festive Oratories
DON Bosco's building plans and his publishing of Let-
ture Cattoliche did not sap his zeal for the festive oratories to
which many boys continued to flock for catechism instruction. His
young clerics tc.,~led from morning to night on Sundays and holy
days teaching catechism, supervising the boys both in church and at
play, and taking part in all the games to keep them a_ctive.
Once a month at Valdocco, after Vespers, Don Bosco used to
raffle various articles of clothing, food, and books. Both boarders
and day boys were eligible for prizes, but Don Bosco had these
raffles particularly to encourage the day boys to attend the festive
oratory regularly. The same custom was observed at the St. Aloysius
and Guardian Angel oratories. The clerics attached to the St. Aloy-
sius Oratory had to select the articles for this little lottery with
the five lire that until 1861 Father [Ignatius] De Monte gave them
for this purpose. They handled the sum so shrewdly that they always
managed to keep all the boys happy. It was also their responsibility
to find a priest to say Mass, preach, and hear confessions on Sun-
days whenever the young director, Father Paul Rossi-a zealous
but sickly priest-could not do so. They always found someone
willing to· offer his services for such a charitable purpose. They
also found priests for confessions on solemn feast days and on the
occasion of the Exercise for a Happy Death. When they could not
get anyone from town, the clerics went up to the Monte <lei Cap-
pucini [Capuchins' Hill] 1 to ask Father Guardian to send some of
his monks. He usually obliged, and those zealous religious would
charitably listen for hours on end to their youthful penitents. This
happened many times over a period of years.
1 A hill on the outskirts of Turin across the Po River. On top there stands the
Church of Santa Maria del Monte and a 15-foot statue of Mary Immaculate.
[Editor]
25

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26
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The yearly awarding of prizes and the feasts of the patron saints
of the oratories were solemnized with assemblies at which the boys
entertained with prose, poetry, and vocal and instrumental music.
Nothing was neglected that could enhance the solemnity of these
occasions. The clerics attended to everything. They also chose the
"prior" 2 and invited him to accept the post. The "prior" was often
a young man of a distinguished family. He was treated with great
deference when he arrived, seated in a place of honor during the
religious services, and given an ovation on leaving. Attorney
Garelli, later a candidate for the office of mayor in Turin, told us
with great pleasure that at the age of twenty he had once been
"prior" of the St. Aloysius Oratory at Porta Nuova.
Both there and at the Guardian Angel Oratory in Borgo Van-
chiglia, one of the seats of honor at the assembly was always
reserved for the "prior." At the end of the program one of the clerics
would give the closing speech or ask the guest to address a few
words to the crowd of boys in the presence of their parents and
friends. If the "prior" was not an adept speaker or rather shy, the
cleric would stand besi_de him and give him a cue. He would also
start a round of applause to encourage him, and sometimes he
would take over and continue the speech on his behalf, approving
everything he had said. However, he would do this so expertly
that nobody seemed to notice it. The cleric Rua in particular was
very adept at coming to the guest's assistance at such awkward
moments. The "prior" would usually contribute generously toward
the expense of the festivity.
Thus Don Bosco trained his clerics to use their talents, content-
ing himself with laying down guidelines and then letting them
pursue the goal. Nevertheless, he was always ready to come to their
assistance.
While the festive oratory was a very effective training ground for
the clerics and benefited the boys in many other ways that have
already been mentioned, it also helped rid their minds of certain
prejudices harmful to civil society. It broke down their deep-rooted
2 Originally he was a duly elected officer of the St. Aloysius Sodality. (See Vol.
III, p. 459.) Later the "prior" was usually a prominent benefactor invited to be
the honorary chairman of a particular festivity. He usually responded by treating
all the boys. [Editor]

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The Festive Oratories
27
antagonism for the upper classes which rabble-rousers, books, news-
papers, and stage plays sought to nurture in the populace. When
the boys saw gentlemen of the middle and upper classes join them
in church, kneel by their side, receive Communion with them, teach
them catechism, take part in their games, and conduct evening
classes for them, they could not help feeling a sense of respect, love,
and friendliness toward them. As a natural consequence, they
would greet them on the streets, speak highly of them, follow their
good example, and be proud of their acquaintance.
The boys regarded them not just as aristocrats, or middle-class
people, but also and above all as friends of the poor. This helped
to break down social barriers and bridge the gap of distrust. The
workmen's children could verify for themselves the lies of the rev-
olutionists. They gradually grasped God's wisdom in allowing men
to be born into different social conditions. It became clear to the
boys that the rich and the poor needed each other and that both
were created by God for His glory. They learned that the rich
must be humble in dealing with the poor, and that the poor must
humbly bear the disadvantages of their social condition; only in
this way would both be able to attain eternal happiness. It was
also a great consolation to know that Our Lord, born of a kingly
family, chose to live the life of the poor, proclaimed them blessed,
and considered as done to himself what was done to them.
Indeed, these distinguished laymen were real benefactors to these
poor, disadvantaged boys. When grown to manhood, many of them
told us: "If I have been able to improve my social condition, if I
now earn a decent living, I owe it to Don Bosco, to the good habits
he taught me, and to the contacts, recommendations, and help that
I received simply because I had frequented the Oratory." We shall
cite one instance here, taken from a letter of Don Bosco to Count
Xavier Provana of Collegno,3 dated April 1, 1854: "I wish to intro-
duce Mr. Morra to you. I believe we can entrust him with the
boy in whom you are taking such a charitable interest. He is willing
to help in every way possible, and he will explain the domestic
routine to you. Remember me to the Lord and rest assured that I
am entirely at your disposal if I can help you in any way."
3 The Provana family was very close to Don Bosco. Count Xavier Provana
regularly taught catechism to the festive oratory boys. [Editor]

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28
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
These gentlemen not only performed a meritorious work in the
sight of God and thereby earned blessings for their families, but
they also had the joy of seeing their efforts and trust bear fruit.
"On feast days," Attorney [Cajetan] Bellingeri remarked, "what
irresistibly drew us to the Oratory was the sight of our little rascals
going to Communion. The altar rail was dotted with hundreds of
faces. Not long before, those faces had seemed more or less non-
descript, coarse, sinister, scornful, arrogant, or even grim. But
now, those lads became transfigured, and their countenances radi-
ated purity, simplicity, faith, love, and beauty as if reflecting the
real presence of Our Lord in their hearts. Such a sight was very
edifying to us."
However, the great triumph of the festive oratory was the love
and respect the boys acquired for the priesthood, treasuring it
throughout their lives. To this respect must be traced their persever-
ance as good Christians, their return to the state of grace if they
went astray, and their eagerness to seek advice and help in difficult
circumstances. In later years they instinctively turned their steps
to Valdocco and the room or the chapel where Don Bosco was
always ready and waiting for them.
How many marvelous pages could be written on this subject,
showing how the festive oratory prepared boys for adult life. Its
traditions and the success of the many boys who, in spite of the
vicissitudes of life, attended faithfully from their early years attest
to its magnificent record. Many instructive and highly entertaining
biographies could indeed be written. We would then have an in-
spirational record of a display of moral strength and weakness, an
exposition of good qualities and frailties in all their stages, and a
succession of episodes, some startling, but most of them revealing
God's infinite mercy and the Blessed Virgin's protection. We could
say that the success of the festive oratory was mainly the result of
the good seed sown by the daily Lenten catechism classes. The
evangelical fields were blessed by the Lord in proportion to the
effort of the laborers.
That year [1854] Lent began on March 1, and Don Bosco was
fortunate to have courageous disciples who were eager to emulate
his spirit of sacrifice. On weekdays the clerics and older boys who
taught catechism at the St. Aloysius and Guardian Angel oratories

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The Festive Oratories
29
had to eat an early lunch, walk several miles, and, after the cate-
chism class, rush to the seminary for their own classes. In addition,
after supper they would frequently give religious instruction to
special groups of workmen. These devoted servants of God were
true missionaries.
In a letter to Father [Peter] Abbondioli, pastor at Sassi [a suburb
of Turin at the foot of the hills], Don Bosco mentioned the cate-
chism classes at Valdocco. But while the grace of God was being
rekindled in the boys' hearts, Don Bosco also had in mind the
enriching of Mamma Margaret's little vegetable garden. Thus, in a
light vein, he wrote:
My dear Father:
Turin, April 4, 1854
My mother has plenty of beans4 here, really quite large ones, but she
longs to have the kind you have at Sassi. Would you kindly give her
some seeds of the so-called "regina beans," as you did once before?
She would also like to have some vegetables if you can spare some.
The bearer of this letter will explain in greater detail about my needs.
I have about four hundred boys attending the daily Lenten catechism
classes at noon. As you see, this speaks pretty well for our youth.
Love me in the Lord and consider me to be always at your disposal.
Your most humble servant,
Fr. John Bosco, Leader of the Little Rascals
P.S. I'll pay you a visit after Easter.
What Don Bosco had said in the letter was true. The day boys
were fine lads. Despite pernicious allurements and the general
moral decay, these poor youths responded promptly to Don Bosco's
simple and affectionate words.
No one could possibly evaluate the beneficial effects of the
catechism classes at the Oratory. Young boys who had sought a
safe refuge in the Oratory to shield themselves from the bad ex-
ample and deplorable upbringing encountered in their homes suc-
ceeded in bringing their entire families back to God. Many of the
4 Meaning the Oratory boys. The pun is on the word "beans" in the Piedmontese
dialect. [Editor]

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30
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
boys were truly heroic in their perseverance. Let one instance here
suffice as an example. One day a father said to his young son who
was employed in the family workshop: "If you go there one more
Sunday and listen to those priests, I won't let you work for me; I
won't give you a cent!" The boy continued to attend the Oratory,
and he also continued to work diligently and skillfully even with-
out pay. His fellow apprentices sided with his father and taunted
him unmercifully, but his courage and his faith were finally re-
warded by the conversion of his father.
Meanwhile, Father Charles Gilardi, procurator general of the
Rosminians, had come to Turin. After examining Don Bosco's
plans for the printshop, he abandoned any idea of purchasing the
Coriasco house and instead offered to buy the larger part of the
triangular plot that had formerly belonged to the seminary. There
seems little doubt that Don Bosco must have hesitated a bit before
agreeing to a further diminution of the site to which, for many
reasons, he was deeply attached. Previously, on March 8 and April
10 of 1849 and again on June 10, 1850, forced by straitened cir-
cumstances, he had been obliged to sell several pieces of land on
the other side of Via Cottolengo; these lots, although small, were
important to him because they comprised part of the field he had
seen in his dreams. Now he was being asked to give up even the
hallowed place where he believed he had seen the Queen of Angels
rest Her foot. 5 However, since this sacrifice was necessary for the
welfare of his boys, he accepted it, leaving it to Divine Providence
to fulfill its predictions.
Early on the afternoon of April 10 [1854], the Monday of Holy
Week when the boys were beginning to prepare for their Easter
Communion, Don Bosco sold to Father Charles Gilardi, who was
representing Father [Antonio] Rosmini, some 20,968 square feet
of land for 10,000 lire. The deed was drawn up by the notary
Turvano. The plot adjoined Coriasco's house on the east, the semi-
nary property on the west, Via Cottolengo on the south, and the
Oratory on the north.
At the same time, by private agreement, Father Rosmini can-
celled Don Bosco's debt of 3,000 lire and assumed responsibility
5 See Vol. II, pp. 232ff. [Editor

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The Festive Oratories
31
for 5,000 lire that Don Bosco owed to the Turin Seminary. How-
ever, under the terms of this agreement, Father Rosmini was still
entitled to the return of the 20,000 lire he had loaned to Don
Bosco at 4 % interest for the purchase of the Pinardi house.
Happy that the printshop would soon be a reality, Don Bosco
paid off several of his more pressing creditors. Then, during the
second week after Easter, he journeyed to Castelnuovo d'Asti with
Bishop [Louis Moreno] of Ivrea, whom Father [Anthony] Cinzano,
the pastor, had invited to administer the sacrament of Confirma-
tion. At nearby Pranello, a student was confined to bed. For more
than a year he had been suffering from serious eye trouble that had
forced him to interrupt his studies, and the doctors had no hope
that he would ever recover. Don Bosco went to see him with John
Turchi before returning to Turin. "When we got there," Turchi
told us, "the boy was lying in bed with his eyes bandaged. Near the
bed a curtain hung from the ceiling, while another thick double
curtain shut out all the light from the closed window. Even despite
these precautions, whenever the door would open the boy would
scream and beg someone to shut it because he couldn't bear the
least glimmer of light. Don Bosco entered alone while we waited
outside. I was never able to find out what happened inside that
room, but I do know that the boy's bandages were removed the
following day and that he began opening his eyes to get them accus-
tomed to the light. Within a few minutes he was able to see clearly
and he got out of bed fully recovered. After a few days, he came to
the Oratory and was never again afflicted by eye trouble."
Upon his return to Turin Don Bosco wrote to Father Charles
Gilardi giving him certain information regarding a memorandum
to be sent to Rome for the approval of their agreement.
Dear Father Charles,
Turin, May 9, 1854
I received your welcome ietters and the enclosures-Le., a book for
the cleric Olivero (which he received) and the play ll Giannetto which
I like very much indeed and which you will see performed on your
next visit. I have also seen Father Louis Setti. He cannot take up
permanent residence at the Oratory because he teaches in various

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32
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
schools and his schedule is quite hectic. In a few days I shall send you
the deed of sale that the notary Turvano has promised to complete
without delay.
Regarding the memorandum to be sent to Rome, I do not believe
it will do any good because, as things stand now, Rome cannot authorize
the seminary to sign the contract, since the seminary is forbidden to
perform any administrative act. The same holds true for the steward
appointed by the government whom the Holy See does not yet recognize
as lawful possessor.
This, at least, was the experience of Mr. Dorna.6 He, too, wanted to
purchase a piece of land like the one in question, but when he discussed
the matter with' Canon [Michelangelo] Vacchetta and the government
officials, he was told to wait for a definite reply from Rome. This, I
believe, is also what will happen to us.
We often speak of you here, and we have surely missed you since
you left.7
My mother, all our clerics, Mr. Dorna, and a great many of the boys
wish to be remembered to you. Please give my regards to your Father
General. I wish you God's blessings and beg you to remember me in
your prayers,
Your sincere friend,
Fr. John Bosco, Leader of the Little Rascals
We shall now explain what Don Bosco meant by his references
_to Rome in connection with ecclesiastical property.
On March 2 [1854], a royal edict appointed Canon [Michelan-
gelo] Vacchetta as administrator of the archdiocesan seminary
which, after having first been converted into a military hospital,
had later become an army depot.8 On the following day, the ad-
ministrator, without informing the vicar general, had hastily called
on the rector, Canon [Alexander] Vogliotti, and bluntly ordered
him to hand over to him the funds in the safe, the archives, and
any other asset. Canon Vogliotti at first refused, but when threat-
ened with the intervention of the carabinieri, he yielded under
protest.
6 A surveyor. [Editor]
7 During his stay in Turin he had been a guest at the Oratory. [Editor]
s The seminary had been closed in 1848 by Archbishop Louis Fransoni. See
Vol. III, p. 210. [Editor]

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The Festive Oratories
33
As a result, the seminaries at Bra and Chieri were deprived of
their support, since the funds of the Turin seminary paid the teach-
ers' salaries and provided for the students' maintenance. By con-
trast, the Waldensians fared quite well, since their resources came
from England and America.

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CHAPTER 6
An Important Visitor
{Q: E must now mention a truly memorable episode that
occurred at the Oratory on a Sunday morning in April, 1854. At
about 10:30 the boarders and many day boys were in church listen-
ing to Don Bosco's customary sermon following the second Mass
and Matins and Lauds of the Little Office of the Blessed Virgin.
As Don Bosco was speaking of some event of church history with
his usual delightful simplicity, a stranger entered through the main
door. Noting that a sermon was in progress, he sat in one of the rear
pews and remained to listen. On the previous Sunday Don Bosco
had begun the life of Pope St. Clement, and he now was narrating
how the holy pontiff, because of his Faith, had been exiled by
Emperor Trajan to what is now known ·as the Crimea.
At the end of his story Don Bosco queried one of the day boys
for questions or suggestions for a moral from what he had heard.
The boy's response was somewhat startling. Quite pertinently, but
very inopportunely in view of the times, he asked: "If Emperor
Trajan did wrong in banishing Pope St. Clement, what about the
action of our government in exiling our archbishop?" Don Bosco
simply replied: "This is not the time or the place to discuss this
matter; there will be some other occasion when it will be more
fitting to do so. For the present, let it suffice to mention the fact
that the Church's enemies, at all times since her foundation, have
aimed their attacks against her leaders-.popes, bishops and priests
-hoping that once the pillars are gone, the whole edifice would
collapse, and that, by striking the shepherds, the flock would dis-
perse and fall prey to ravenous wolves. Whenever we hear or read
of popes, bishops or priests being imprisoned, exiled or even killed,
we must not immediately come to the conclusion that they were
guilty. It is quite possible that they were victims because they
34

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An Important Visitor
35
simply did their duty, and thus they may well be confessors of the
Faith and heroes of the Church like the Apostles, martyrs, and
many popes, bishops, priests, and laymen. We must always re-
member that many hundreds of years ago the world, the Jews and
Pontius Pilate condemned even Our Lord to death on the cross.
They called Him a blasphemer and rabble-rouser, even though He
was the true Son of God and had taught obedience and submission
to established authority by ordering all to give unto Caesar what
belongs to Caesar and to God what belongs to God."
After a few more words on the Christian's duty to remain stead-
fast in the Faith and to revere and respect God's ministers, Don
Bosco left the pulpit. Then, after the usual Our Father and Hail
Mary in honor of St. Aloysius Gonzaga and the singing of the invo-
cation "Praised forever be the names of Jesus and Mary," the boys
filed out of the chapel by the side door. The stranger followed and
told someone that he wished to speak to Don Bosco. A boy led the
visitor up to Don Bosco's room and-as was customary in those
precarious times-remained in the room waiting to be dismissed.
Thus he was present during the early part of the conversation.
Both Don Bosco and the visitor spoke Piedmontese.
Don Bosco: With whom do I have the honor of speaking?
Visitor: Rattazzi.
Don Bosco: Rattazzi? Are you the famous Rattazzi,1 member of
Parliament, former president of the Chamber of Deputies, and now
Minister of Justice? 2
Rattazzi: The same.
Don Bosco (smilingly): Well, I suppose I had better get ready for
handcuffs and a rest in jail.
Rattazzi: Why do you say that?
Don Bosco: Didn't Your Excellency hear what I said a little while
ago in church regarding the archbishop?
Rattazzi: Yes, I did. What of it? The boy's question may have been
inopportune, but you handled it quite prudently, and no cabinet minister
could possibly find fault with your answer. Besides, although I myself
believe that politics should never be discussed in church-particularly
1 In Piedmontese dialect "Rattazzi" can also mean "rat." Don Bosco gave a
special tone to that word, thereby provoking a smile on the part of his guest.
2 Urbano Rattazzi (1808-1873), Minister of Justice and Cults in 1853-54,
later became Minister of the Interior and Prime Minister. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
with boys who are immature in such things-I would not expect anyone
to give up his beliefs in any person's presence. I might add that, under
our constitutional government, cabinet ministers are accountable for
their actions and can be criticized by any and every citizen, including
Don Bosco. Furthermore, although I do not approve of everything that
the archbishop stands for or has done, I am glad that the harsh measures
against him were not taken during my term of office.
Don Bosco (humorously): If that is the case, then I may rest assured
that for now, at least, Your Excellency will not lock me up, but will
let me go on breathing the free air of Valdocco. So let's talk about
something else.
A serious conversation then ensued for more than an hour. With
numerous questions, Rattazzi encouraged Don Bosco to tell him
in detail about the purpose, origin, growth, and achievements of
the festive oratory and its adjacent hospice. He was also interested
in Don Bosco's disciplinary method to control so many boys.
Rattazzi: Don't you have two or three city policemen or plainclothes-
men to help you?
Don Bosco: I don't need them, Your Excellency.
Rattazzi: How could that be possible? Boys are boys. They must be
unruly, quarrelsome, and quick to use their fists. What reprimands and
punishments do you use to restrain them and prevent trouble?
Don Bosco: Most of the boys are certainly quick-tempered, but in
spite of that, no violent punishment of any sort is needed to prevent
disorders.
Rattazzi: That hardly seems possible. Tell me more about how you
manage things.
Don Bosco: Your Excellency surely knows that there are two systems
of education: the repressive and the preventive. The former leans on
force to repress and punish the guilty; the latter relies on gentleness to
help the subject to observe the law by offering him the most suitable
and effective incentives. This is our method. First and foremost we try
to inspire in these boys a reverential fear of God, love of virtue, and
horror of sin through catechetical and moral instructions. We guide them
to the right path and help them with good and timely advice, especially
by teaching them to pray and to frequent the sacraments. Furthermore,
we do our utmost to supervise them with kindness at play, in school,
or at work and to encourage them unreservedly. The minute that they

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An Important Visitor
37
seem to be forgetting their duty, we call it to their attention in a friendly
manner. In short, we do everything recommended by Christian charity
to form in them a right conscience which, enlightened and sustained by
moral principles, will lead them to do good and avoid evil.
Rattazzi: This is certainly the best method for educating rational be-
ings, but does it work with everyone?
Don Bosco: It succeeds wonderfully with some ninety percent of our
boys; as for the rest, it succeeds at least in making them less obstinate
and dangerous. I rarely have to expel a boy because he is defiant or
incorrigible. Here at Valdocco, as at the St. Aloysius and Guardian
Angel oratories, boys show up either of their own accord or because
they have been brought by friends. These boys have been a problem to
their parents and employers. They are ill-natured, unmanageable, or
downright mean. Yet, in the space of a few weeks, they undergo a
remarkable change; in a sense, they are like wolves who have turned
into lambs.
Rattazzi: It's too bad the civil authorities cannot adopt this system
in penal institutions where hundreds of guards are needed to quell dis-
orders and where the inmates grow worse with each passing day.
Don Bosco: Why can't it be adopted? The authorities can make a
start by allowing the Church inside the prisons to introduce religious
instruction and practices of piety. Then they can give importance to
religion by allowing priests to visit the inmates often so that they may
freely comfort and encourage them. By so doing, they would put the
preventive system in operation. After a while, guards and wardens would
hardly be needed and the government could take pride in restoring
useful, upright members to society and their families. On the contrary,
with the other system, the government's attempts and expenditures for
the rehabilitation or punishment of hundreds of criminals will all be in
vain. The authorities will still be forced to watch the convicts after their
release lest they do greater evil than before.
Don Bosco kept talking in this vein for a long time. He had
firsthand experience with delinquents, both young and old, because
he had repeatedly visited the city jails since 1841,8 and he could
therefore convince the Minister of the Interior of the effectiveness
of religion in their moral rehabilitation. "When convicts see a
priest," he maintained, "and hear his comforting words, they are
reminded of the happy years of their boyhood. They recall the
8 See Vol. II, pp. 48f, 82ff, 136-145. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
advice of their pastors and teachers and realize that they are now
in prison because they either stopped going to church or did not
follow her teachings. More often than not, these fond memories
move them to repentance. They accept their punishment, resolve
to do better, and, after serving their sentence, return to society
ready to atone for the harm they have done. On the contrary, if
convicts are deprived of the soothing influence of religion and the
sacraments, if they cannot have the comfort of consulting and re-
ceiving advice from the friend of their souls, what will their lot be
in their hated confinement? They will never hear a loving voice to
uplift them and to help them understand that they have broken not
only the laws of the state, but the Law of God, the Supreme Legis-
lator. No one ever will urge them to seek God's pardon or exhort
them to endure their temporal punishment in lieu of the eternal
one which God wishes to forgive. In their present wretched state
they will see only their own ill fortune. Instead of shedding tears of
repentance, they will curse their chains with ill-concealed rage;
instead of resolving to mend their ways, they will resolve to do
worse. From their companions in misery they will widen their
knowledge of crime and learn new techniques to avoid falling again
into the hands of justice. They will never even consider turning
over a new leaf."
Don Bosco took advantage of this favorable opportunity to point
out all the advantages of the preventive system to the minister,
especially for children in public and private schools. "I am well
aware," Don Bosco concluded, "that it is not within your power
to promote such a system, but I'm sure that a suggestion from you
would carry great weight with the Minister of Education."
Rattazzi listened with great interest to Don Bosco, became quite
convinced of the great advantages of the system used at the Oratory,
and promised to do all he could to encourage its adoption by the
government. He had not always kept his word in the past, primarily
because he lacked the courage to speak out and uphold his religious
convictions. However, this particular conversation so impressed him
that from that day on he became a staunch supporter of Don Bosco.
This was providential in those ever worsening times because he
often held key government positions and was always a man of con-

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An Important Visitor
39
siderable influence. Without Rattazzi's support the Oratory could
have been badly shaken or even have suffered great harm.
Readers who are familiar with Rattazzi's leftist political views
and with his effective part in deplorable events that gravely harmed
the Church will undoubtedly be amazed to learn that he took such
a vital interest in Don Bosco and his work. Yet such was the case,
as God so willed in His Providence.
When God chooses a man as the instrument of His wondrous de-
signs, He endows him with everything he needs to accomplish his
mission. If the assistance and cooperation of many other people
are needed, He sets a mysterious seal, as it were, on His chosen
instrument so that everyone-even his adversaries-will revere him
and be ready to help him. Holy Scripture and church history
abound in proofs of this truth. In ancient times, Joseph was des-
tined to be the savior of his brethren in Egypt, and God so ordained
that the slave, the prisoner, the foreigner, should win the favor of
the pharaoh and his people and achieve the second highest position
in the land. In the tragic days of the Babylonian Captivity, Daniel
was given the mission of encouraging his fellow exiles. Therefore
the Lord endowed him with such extraordinary powers that he was
able to have tremendous influence over all of Chaldea's kings from
Nabuchodonosor to Cyrus and Darius for almost fifty years. The
same was true of St. Benedict, St. Francis of Assisi, a host of other
saints and our own Don Bosco. The influence he had over numer-
ous men who were hostile to the Church is but another proof of his
Divine mission.

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CHAPTER 7
Priestly Zeal
JN 1854 Piedmont was hard hit by a poor harvest and a
sharp rise in the cost of living. This condition was further aggra-
vated by war in the Near East. In 1853 Czar Nicholas I had formu-
lated plans to seize -Constantinople. As a first step, he had de-
manded that the sultan turn over to him complete jurJsdiction over
all Greeks in the Turkish dominions and proclaim the supremacy
of the Greek Church over the Latin Church. The sultan refused. In
July Russian troops invaded and occupied the principalities of
Walachia and Moldavia, and in November they destroyed the Turk-
ish fleet in the harbor of Sinope. The following year they unsuccess-
fully besieged the fortress of Silistra on the Danube along the Bul-
garian frontier. As a side effect of this war, imports of grain into
Italy from the Black Sea became scarce.
Public charity in Piedmont began to decrease alarmingly. Fore-
seeing that his boys were bound to suffer, Don Bosco again resorted
to his practice of soliciting small contributions from many individ-
uals by launching a lottery with the prizes left over from the former
one. He obtained a license and set up headquarters in Via Santa
Chiara, displaying the prizes in the Dominican monastery in Turin
where the older boys of the Oratory took turns guarding them.
Each ticket was priced at 20 centesimi. Through this lottery and
the large number of circulars he sent out,1 Don Bosco managed
with a great deal of hard work to provide the necessities of life for
his large family.
The drawing of prizes had originally been set for April 27, but
Don Bosco secured a delay of a few weeks. A remarkable incident
occurred during this period.
1 A sample circular and the routine acknowledgments and donations of Minister
Rattazzi and of the mayor of Turin have been omitted in this edition. [Editor]
40

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Priestly Zeal
41
Among the many people visiting the display of prizes was a gen-
tleman who insistently asked Don Bosco to hear his confession.
Don Bosco told him to go to the nearby cathedral and wait a few
moments for him. Shortly afterward, Don Bosco went over to the
cathedral and sat in an empty pew waiting for the gentleman to
come over to him for confession. However, the man instead went
to the nearest confessional and knelt there. Don Bosco was puzzled.
He feared that the sexton might show up and tell him not to use
that confessional since it was reserved for a particular canon, or,
worse yet, that the canon himself might come along to hear con-
fessions. After some hesitation, Don Bosco finally went in. By the
time the first penitent was through, however, many others had al-
ready lined up for confession, and as a result he was there for sev-
eral hours.
Among the penitents was a man employed at the Oratory. He
had come to the cathedral specifically because he wanted to confess
to a priest who did not know him personally. When he saw that
confessions were being heard, he took his place on line outside the
confessional. When he finally entered, he told the priest that he
had come there because he did not want Don Bosco to know about
a rather serious offense he had committed (perhaps it concerned
his handling of Oratory money). Don Bosco listened silently to
what he said. Then he told him: "I promise you that Don Bosco
will never hear of this. And if you have any worries about the
future, remember that Don Bosco is always ready to forgive such
things." We can imagine the man's amazement at discovering that
he had made his confession to the very priest he had tried to avoid.
He returned to the Oratory very comforted and told Joseph Buzzetti2
about his strange adventure.
The drawing of the lottery prizes took place on May 24 [1854]
at 2 in the afternoon at the Oratory. A listing of the winning num-
bers appeared in L'Armonia on May 30.
Meanwhile, Don Bosco had also been quite active in priestly
work. On Saturday, April 22, with his assistance, several zealous
priests began to conduct an eight-day retreat for boys and adults in
the Church of the Confraternity of Mercy. This undoubtedly proved
to be a special grace to many of them in regard to their eternal
2 A Salesian coadjutor brother of the early years. [Editor]

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42
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
salvation because, barely three months later, a devastating epidemic
ravaged Turin.
After the retreat Don Bosco held the Forty Hours' devotion and
an octave in honor of the Blessed Virgin. L'Armonia carried an
account of this on May 20, 1854.3
During these devotions Don Bosco again told the boys how he
had seen a luminous globe of fire hovering above the site of the
future Church of Mary Help of Christians. He thought that the
Virgin was thus indicating Her refusal to renounce this possession.
Joseph Buzzetti, who was present, reminded Don Bosco of this talk
at Lanzo in 1887 and asked him: "Was the dome illuminated?"
"Of course it was," Don Bosco replied.
The solemn feasts of St. Aloysius and ,St. John the Baptist were
now approaching. Don Bosco, who wanted things to proceed
smoothly, impressed on all those in charge the need of detailed
plans for church services and external festivities in order to fore-
stall breaches of order. He therefore gave the following instructions:
1. A written record-as a guide for future occasions-was to be
made every year about any cause of disorder.
2. An up-to-date list of benefactors and friends was to be compiled
so that invitations to religious services, stage plays, or scholastic assem-
blies could be handled easily.
3. A detailed agenda of the material details of the festivities was to
be kept in the prefect's office.
Some notes we found among his papers concerning the feast of
St. Aloysius provide an example of his painstaking care.
1. Select a "prior" well in advance of the occasion and send a com-
mittee to invite him to accept this office. Not later than the eve of the
feast, send him a copy of the hymns, a schedule, etc.
2. Send a schedule of novenas or triduums to the benefactors.
3. Do not neglect the cleanliness of the procession grounds. Have
canopies put up.
4. Have finger towels ready for use in displaying and kissing the relic.
5. If advisable, hold a lottery in the playground area.
3 See Appendix 1. [Editor]

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Priestly Zeal
43
6. Serve soft drinks to the band.
7. Send a program to the police inspector.
In preparation for the feast of St. Aloysius, Don Bosco reprinted
the booklet The Six Sundays and Novena in Honor of St. Aloysius
Gonzaga4 in the first semimonthly June issue of Letture Cattoliche.
In addition, he had five hundred holy pictures of the saint printed
by the Doyen Press for distribution among the boys. A poem in
honor of St. Aloysius, still preserved in our archives, was also
printed, and each copy was undersigned: Father John Baptist Vola,
Spiritual Director of the St. Aloysius Sodality, on behalf of (he Sons
of the Oratory of St. Francis de Sales.
Count [Charles] Cays,5 again elected "prior," donated red drapes
with an imitation gold border to decorate the entire interior cornice
of the church.
In the midst of all these festivities, Don Bosco kept up his com-
bat with the Protestants. Letture Cattoliche's second issue of June
and the two of July were entitled A Popular Handbook on the
Catholic Church by Father John Perrone, S.J. This volume of more
than 200 pages explained the origin and nature of the Catholic
Church as well as the marks and prerogatives of the true Church
of Jesus Christ-her infallibility, holiness, steadfastness, and im-
mutability. It then described her structure, stated the members' ob-
ligation to heed her ministers, and refuted Protestant objections to
the Inquisition, the sacrament of Penance, the Mass, purgatory,
Benediction, and the veneration of the saints. Finally, it brought
out the duty of the faithful to love the Church.
Don Bosco briefly interrupted these activities to hear confessions
at St. Ignatius' Shrine, but resumed them on his return to Turin.
He took along the cleric Michael Rua for his spiritual retreat.
The two issues of Letture Cattoliche for August were anonymous
and entitled: A Discussion about the Sacrifice of the Mass. It con-
sisted of a series of dialogues between a father and his son that
proved the Divine institution of the sacrifices of the Old Law and
4 See Vol. II, pp. 281ff. [Editor]
5 Count Cays became a Salesian. He made his religious profession on Decem-
ber 8, 1877 and was ordained a priest on September 20, 1878. He died at the
Oratory on October 4, 1882. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the Mass and refuted the brazen lies of some Protestants by appeal-
ing to the various ancient liturgies of the Christian churches-in-
cluding the schismatic ones-all of which fully confirmed Catholic
beliefs. Finally, it brought out the excellence of the Mass, its in-
finite value, and its benefits to the celebrant and to the faithful,
whether living or dead.

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CHAPTER 8
A Helping Hand
ON August 15, 1854, King Victor Emmanuel II
granted Don Bosco a subsidy of 250 lire in response to his appeal
made at the beginning of that month.* However, money was not
Don Bosco's only problem. For over a year he had been so over-
burdened by his many responsibilities that by himself he could
no longer attend to the moral and material needs of his ever ex-
panding Oratory. But then, at precisely the right moment, the
Lord sent him a priest who was to become his right-hand man and
a strong, intelligent mainstay of the festive oratories. For some
time Don Bosco had had his eye on Father Victor Alasonatti of
Avigliana who, as a close friend of Father [John] Giacomelli, was
therefore also a friend of Don Bosco. Frequently, in former years
as well as in this, Father Alasonatti and Don Bosco had walked
together from Turin to Lanzo for their yearly retreat at St. Ignatius'
Shrine.1 Don Bosco, well aware of Father Alasonatti's qualifica-
tions for the important and arduous task he intended to entrust to
him, asked him to come and share his work at the Oratory as pre-
fect. The only things Don Bosco could offer him in return were
much work and little rest, many inconveniences, few comforts, a
life of poverty, self-denial, and sacrifice, food and clothing, and,
in the name of God, a rich crown of glory in heaven. This resem-
bled the invitation extended by Our Savior to Peter and John.
Shortly after his oral invitation, Don Bosco also wrote him a letter.
Father Alasonatti read it fa his little room, raised his eyes to heaven
as if trying to ascertain God's will, glanced at the crucifix, bowed
his head, and accepted.
What do we know about this worthy priest who was so eminently
* Omitted in this edition. [Editor]
1 See Vol. II, pp. 96f, 112f. [Editor]
4S

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
qualified to be a member of the Salesian Congregation and one of
its glories?
Father Victor Alasonatti was born on November 15, 1812 in
Avigliana.2 After elementary school, he enrolled at the [nearby]
Giaveno seminary where he studied grammar, the humanities, and
rhetoric. Subsequently he donned the cassock at Avigliana with the
encouragement of his pastor, Father Pautasso, and then went to the
Turin seminary for his philosophy and theology courses. He was
regarded everywhere as a model of virtue. After completing his
moral theology course at the Convitto Ecclesiastico in Turin, he
was ordained in 1835. An indefatigable priest in his home parish,
he was unanimously chosen by the townspeople to be the elemen-
tary school teacher of Avigliana. This was a joy for him since he
loved to be with children. Though dignified in bearing, he knew
how to come down to their level so that they almost felt he was one
of them. The townsfolk and his fellow priests deeply admired his
loving kindness in bringing the children to church and his untiring
patience in correcting his restless pupils. Beforehand, in school, he
would tell them what devout behavior was expected of them in the
house of God. Then, with true priestly zeal he would bring them
to church, make sure that they blessed themselves reverently with
holy water, take them to their places, and try to get them to follow
the Mass devoutly by setting the example himself.
In addition to giving free instruction to those adults who desired
to study some particular subject, he would help the pastor in the
parish functions, preach, serve at the altar like a plain altar boy,
teach catechism and Gregorian chant, and spend long hours hear-
ing confessions, or visiting the sick and dying. He was a genuinely
apostolic man.
When he would at length retire at night to his bare little room,
he would recite his rosary and other lengthy prayers. To his very
last years, though weary and exhausted by hard work, self-denial
and ill health, he always recited his breviary kneeling and bare-
headed. The austerity he continually practiced in every aspect of
2 Fifteen miles from Turin, the town has two lakes dominated by the ruins of
the Old Arduino-Savoy castle. The larger lake mirrors the shrine of Our Lady
of the Lakes where a fine triptych by Defendente Ferrari and two paintings (the
Crucifixion and St. Francis of Assisi) of the Caravaggio school are preserved.
[Editor]

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A Helping Hand
47
his life was never mitigated. Such fortitude was undoubtedly trace-
able to his strict rule of moderation in food, rest, and recreation.
He would spend a long part of each day in meditation, a visit to the
Blessed Sacrament, and a careful examination of conscience. Dur-
ing the last ten years of his life he read the Proficiscere every eve-
ning as though he were at the point of death.
Just when this worthy priest of God had become almost indis-
pensable to Father Vignola, his pastor, his fellow priests, and the
townspeople, Don Bosco invited him to Turin with a phrase he ·had
often repeated: "Come and help me say my breviary!" Therefore,
on August 14, 1854, Father Alasonatti generously forsook the
comforts provided by his well-to-do family and the sizable salary he
was receiving as an experienced and appreciated teacher. He
brushed aside the more or less worldly objections which acquaint-
ances and even some distinguished fellow priests had put forward
and entered the Oratory, breviary under his arm, to ask Don Bosco:
"Where do you want me to say my breviary?"
Don Bosco led him to the room he had set aside for the prefect's
office in the old Pinardi house and answered: "Right here!"
From that moment Father Alasonatti put himself completely at
Don Bosco's disposal. He begged to be told frankly what he could
do for the good of the house and not to be spared in whatever
could redound to God's glory. It was not long before he found him-
self ladened with a variety of tasks. Don Bosco's invitation and
offer had been no idle compliment. At that time there were about
eighty boarders, between students and artisans, in addition to the
day boys. Father Alasonatti was responsible for the overall ad-
ministration and discipline-that is, the supervision of the boys'
conduct, the running of the classrooms and workshops, the assist-
ance of the boys in church and study hall, the scheduling and per-
formance of religious services, and all the bookkeeping and corre-
spondence.
Always the first at work, he was the last to retire, and frequently
he worked through the night. Often he would receive such a great
number of people during the day that a letter he had begun in the
morning would not be finished until evening or the next day. Many
interviews were often doubly burdensome because of the wide
range of his responsibilities, the indiscretion of his visitors, and

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THE BIOGRAPIDCAL MEMOIRS OF SAINT JOHN BOSCO
the occasional unpleasant reprimands-lengthy, stern talks or
glances of reproach-which he had to give to unruly boys. Some-
times during an audience he would be called to a dormitory and
then to the boys' study hall. Often, on his way to look into the
workshops, he would have to return to his office where parents of
students or other persons wanted to see him. The entire manage-
ment of the house was in his hands and everyone had to consult
with him. His manifold duties included teaching, assisting in
church, managing the workshops, and occasionally nursing the
sick. ,
He attended to these multiple tasks with such an unvarying ap-
pearance of serenity that it was hard to say which was greater-
his patience or his foresight, his calm or his ease of manner in deal-
ing with thorny problems, his satisfaction in clearing away difficul-
ties or his desire to face new ones. We must also say that his zealous
efforts were not always crowned with success; at times the only
thing he received for his trouble was ingratitude.
On such occasions he would think of his parents who would only
be too glad to welcome him back with open arms, and of his home
town where he could live a serene, peaceful life under his father's
roof. We must also recall his advancing years and the unavoidable
ailments aggravated by his arduous work. However, far from yield-
ing to such nostalgia, Father Alasonatti only found in it further
reason for greater efforts. He would tell himself: "Victor, do not
forget why you came here! Our Lord took His rest on the cross;
don't take yours halfway along the road."
Cheered by such reflections, he then would go in search of more
work. He relieved Don Bosco from the task of teaching the boys
Gregorian chant, and he formed two choirs for the singing of Ves-
pers and Mass, thus preparing the boys to do likewise in their own
parish churches. Teaching sacred ceremonies and the New Testa-
ment to the clerics, directing church services, hearing confessions,
preaching, and teaching catechism became his daily routine. Often
he was even seen tidying beds, sweeping stairs, or waiting on tables
with a simple humility that would shame the lowliest employee in
the house.
·
Don Bosco shared many of Father Alasonatti's heavy duties and
sought to alleviate them, but Father Alasonatti always refused

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A Helping Hand
49
firmly. However, as soon as Divine Providence rewarded their
common zeal by sending them capable help, Don Bosco gave Father
Alasonatti an assistant bookkeeper, thus lightening his burdens and
enabling him to devote himself to more important matters. Don
Bosco also appointed a procurator to look after the purchases, a
prefect of studies, and, later, a catechist.
An insight into the extent of his self-denial can be gleaned from
what Fr. Alasonatti said to Father [John] Giacomelli before leav-
ing for the Oratory: "I shall stay with Don Bosco until he has
found someone else to help him." Upon his arrival at the Oratory
he found that there was a lack of everything. The wine that was
served at table came as an occasional gift from City Hall or from
wine dealers and usually was a mixture of wines that tasted sour
or mildewed. Father Alasonatti could not stomach it and decided
then and there that he would confine himself to water, notwith-
standing the fact that at home, with a well-stocked cellar, he had
been accustomed to choice wines. Unwilling to give any basis for
criticism to his family who had reluctantly given their permission
for him to go to the Oratory, afraid to embarrass Don Bosco by
asking for better wine, and thoroughly averse to exceptions that
might lead others to keep wine in their own rooms, he determined
to abstain from that beverage and be content with water. He con-
tinued to do this until he died, save on rare occasions when courtesy
demanded otherwise. He felt this privation acutely, but he neverthe-
less always remained serene and tranquil as though the matter were
of no importance. His favorite motto was: "Always give thanks to
God. He who is just lives by Faith." (Rom. 1, 17)
Such was the man whom Divine Providence sent as prefect to
the Oratory boys on the eve of the feast of the Assumption. On
the following day the schedule of church services for Sundays and
holy days was permanently established with Father Alasonatti say-
ing the Community Mass at about 7: 30 and Don Bosco the 10
o'clock Mass followed by a sermon. He kept saying this Mass until
1858. The boys chanted or recited Matin and Lauds of the Little
Office of the Blessed Virgin before the second Mass, as is still the
custom, while Don Bosco heard the day boys' confessions.
On that same day, Father Alasonatti inaugurated his work at
Valdocco by giving spiritual assistance to a man stricken by cholera.
The fatal Asiatic plague had by this time reached Turin.

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CHAPTER 9
Cholera Outbreak in Turin
acCORDING to Father Rua, Don Bosco had told the
Oratory boys in May [1854] that a disastrous outbreak of cholera
would strike Turin. However, he had added: "Don't worry. Do as
I say and you will all be safe."
"What are we to do?" they all asked.
"Avoid sin, wear the medal of the Blessed Virgin which I will
bless and give to each of you, recite daily the Our Father, Hail
Mary, Glory Be, and prayer to St. Aloysius, and say: 'From every
evil, deliver us, 0 Lord.' "
True to his prediction, the cholera spread rapidly from India,
where epidemics seem quite routine; to Europe, and it reached
Italy, first ravaging Liguria and Piedmont. In July it broke out in
Genoa, felling 3,000 victims within two months.
When the first cases were reported in Turin on July 25, the
Health Department contacted the vicar general to solicit the co-
operation of the clergy. The diocesan response was prompt and
generous; Camillians, Capuchins, Dominicans, and Oblates of Mary
volunteered to assist the victims.
The cholera symptoms-abdominal pains with vomiting and per-
sistent diarrhea, a feeling of pressure on the stomach, cramps and
convulsions in the limbs, sunken eyes that were ashen and lifeless,
pinched noses and gaunt features-frightened even the most cou-
rageous. The tongue became cold arid whitish, the voice feeble, the
entire body livid and, in more severe cases, cadaverous. When
stricken by the disease, some dropped dead on the spot as if they
had suffered a heart attack; others survived a few hours, and only
a few lasted beyond twenty-four hours. There were no survivors
during the first few days of the outbreak. Later on, fatalities reached
sixty percent-the highest morta~ty rate of any known disease
50

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Cholera Outbreak in Turin
51
aside from the bubonic plague which, however, had lasted con-
siderably longer. Everyone was understandably frightened, espe-
cially because there were no effective means of immunization. Fur-
thermore, the cholera was contagious, and to make matters worse,
a wild rumor was making the rounds that doctors were killing off
the victims with a poisoned potion which in Turin was called
"acquetta."
Striking evidence of the serious dimensions of the panic was the
widespread shutdown of business and the headlong flight from the
stricken neighborhoods. In some cases, not only neighbors but even
the relatives of victims panicked so greatly as to desert the victims,
leaving them in the care of some rare, charitable, courageous per-
son. Occasionally, undertakers even had to break into homes to
remove rotting corpses. As a result, some areas became living ex-
amples of the hideous nightmares of epidemics so vividly described
by past and modern writers.
Heedless of the prevailing terror, like an enemy emboldened by
an adversary's fear, the cholera pushed on from hamlet to hamlet,
from town to town, everywhere claiming countless victims. Not
even the hill and mountain districts were spared. On July 30 the
cholera swept past the Apennines into the outskirts of Turin, felling
its victims within the first few days of August. The entire royal
household, at Count Cay's invitation, sought safety for three months
in his castle at Caselette on a hill at the foot of the Alps.
As soon as the cholera made its tragic appearance, the civil au-
thorities of Turin gave a striking proof of their religious fervor.
After making necessary arrangements for the treatment and care
of the sick and issuing adequate instructions, Mayor [John] Notta
saw fit to invoke the aid of the Queen of Heaven whose powerful
intercession had been experienced in other similarly critical situa-
tions. He ordered a special religious service to be held at the shrine
of Our Lady of Consolation. On the morning of August 3 [1884],
accompanied by a delegation of councilors, he assisted at Mass and
Benediction in the presence of a vast crowd. That same day he in-
formed the ecclesiastical authorities of what he had done in a letter.
Among other things, he wrote: "A delegation of the municipal
council, anticipating the wishes of the people of this capital at the
feared outbreak of cholera, has this morning assisted at Mass and

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52
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Benediction in the Church of Our Lady of Consolation to implore
Her protection."
Our Lady of Consolation did not ignore their prayers, for in-
explicably the dreaded plague was much less virulent in Turin than
in other parts of Piedmont, Italy or even Europe.
Nevertheless, it still claimed many victims. The reported cases
steadily rose even to fifty and sixty per day. From August 1 to
November 21, the toll for Turin and its province was approximately
2,500 cases of cholera and 1,400 deaths. The district hardest hit
was Valdocco where, in the parish of [SS. Simon and Jude in]
Borgo Dora alone, eight hundred people were stricken and five
hundred died in a single month. In the Oratory neighborhood many
families were not only decimated but completely wiped out. Charles
Tomatis1-who tirelessly assisted the victims-informed us that in
the Bellezza, Filippi, and Moretta houses and at the Cuor d'Oro
Inn, a stone's throw from the Oratory, more than forty people died
in a very short period of time; the same was true of other districts
such as Regio Parco and Bertola.
We shall now briefly discuss how the Oratory of St. Francis de
Sales fared during these troubled times and what part it played
while the epidemic raged around it and even the bravest panicked.
As soon as word spread that cholera had struck the area, Don
Bosco showed himself to be a true father to his boys, prudently
taking all possible precautions that were appropriate. He had the
whole house thoroughly cleaned, furnished additional rooms, re-
duced the number of beds in each dormitory, and gave the boys
better food, thus incurring rather heavy expenses.
Realizing Don Bosco's straitened circumstances, the reputable
Catholic newspaper L'Armonia issued a rousing appeal to the char-
ity of the faithful in a brief but stirring article2 on his behalf.
However, Don Bosco did not limit himself to physical precau-
tions, for he also adopted efficacious spiritual measures. A reliable
witness told us that at the very first sign of danger Don Bosco knelt
at the altar and uttered this prayer, as a good shepherd offering up
his life for his little lambs: "My God, strike the shepherd, but spare
1 A young artist whom Don Bosco first met in 1847. Thereafter he regularly
attended the festive oratory at Valdocco. See Vol. III, pp. 118f. [Editor]
2 L'Armonia, August 10, 1854. Omitted in this edition. [Editor]

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Cholera Outbreak in Turin
53
the tender flock!" Then, turning to the Blessed Virgin, he added:
"Mary, You are a loving and powerful Mother! I beg You to spare
these beloved children of mine. If a victim is needed, let the Lord
take me whenever and in whatever manner He may wish."
On the evening of Saturday, August 5, the feast of Our Lady of
the Snow, Don Bosco assembled all the boarders around him and
gave them a little talk which we have been able to reconstruct sub-
stantially from the testimony of several witnesses:
As you have already heard, the cholera has already broken out in
Turin and been the cause of several deaths. People are frightened, and
I know that you are too. Therefore, I want to make some suggestions.
If you carry them out, I trust that you will all be spared this terrible
disease.
First of all, you should know that this plague is not something new.8
What I suggest is also recommended by doctors: moderation in eating,
drinking, and sleeping, peace of mind, and courage. However, let me
emphasize that no one can enjoy peace of mind or be courageous in
times of trial if through mortal sin he has lost the grace of God and
knows that if he should die, he will be condemned to hell.
We should also place ourselves, body and soul, in the hands of the
Blessed Virgin. If the cholera is caused by contagion, we need a remedy,
and none is better than the Queen of Heaven whom the Church invokes
as the help of the sick. But if this fatal pestilence is rather a scourge
of God punishing the sins of the world, then we need an eloquent ad-
vocate, a compassionate mother whose powerful prayers and tender love
will appease His wrath, stay His hand, and obtain pardon and mercy
for us. Mary, the mother of mercy, alone can help us. She is our advo-
cate, our life, our sweetness, and our hope.
In 1835 the cholera raged in Turin, but the Blessed Virgin soon drove
it away. To commemorate this blessing, the city of Turin erected the
handsome granite column topped by the white marble statue of the
Blessed Virgin that still stands in the little square of the shrine of Our
Lady of Consolation. Perhaps the Blessed Virgin will again protect us
by driving away this plague or at least tempering its virulence.
Today is the feast of Our Lady of the Snow, and tomorrow we will
begin one of the most solemn novenas in honor of the Blessed Virgin.
The approaching feast of the Assumption recalls Her peaceful and holy
8 A pertinent scriptural quotation (Sir. 37, 29) is no longer apropos in the new
versions and has been omitted. [Editor]

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54
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
death, Her glorious triumph, and Her power in heaven. I earnestly urge
all of you to make a good confession and Communion tomorrow so
that I may offer all of you together to Mary and implore Her to save
and protect you as Her beloved children. Will you do that?"
"Yes, yes," they replied in unison.
Don Bosco then paused slightly and concluded in an unusual,
indescribable tone:
Sin is undoubtedly the cause of death. If you will all put yourselves
in the state of grace and not commit mortal sin, I promise that not one
of you will be stricken. But should anyone persist in his hostility to
God, and, worse still, dare to offend Him grievously, from that moment
on I can no longer vouch for him or for anyone else in this house.
It would be impossible to describe adequately the effect of these
memorable words. Between that evening and the following morn-
ing all the boarders and many day boys went to the sacraments, and
from that day on the boys' conduct was so edifying and exemplary
that no one could have asked more of them. Perfection is the only
apt word to describe the way they prayed and received the sacra-
ments, their diligence and obedience, their charity and reverential
fear of God. They were so afraid of committing sin that as soon
as any one of them said or did anything that seemed even slightly
sinful, he would rush to confide in Don Bosco and ask his advice
and penance. After night prayers especially, they would gather
around him to tell him their worries or the possible faults they had
committed during the day. At times Don Bosco would stand pa-
tiently for an hour or more listening to their problems, reassuring,
consoling, and comforting them, and finally sending them all off
to bed content and at peace. It was a moving scene and a clear
indication that each boy was determined to preserve a clear con-
science in the sight of God. Even the day boys began to lead a very
virtuous life. They were punctual at church services and many re-
ceived the sacraments. During the week they also behaved in a
most edifying manner.
Meanwhile, the cases of cholera in the city and its outskirts kept
multiplying. As soon as Don Bosco heard that the epidemic had
struck his neighborhood, he hastened to assist the victims. Mamma

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Cholera Outbreak in Turin
55
Margaret, who on other occasions had manifested great concern
for her son's safety, now declared that it was his duty to risk con-
tagion and go to their aid.
To meet the emergency the civil authorities were rapidly setting
up temporary medical facilities for those who could not be cared
for in their own homes. Two of them were located in Borgo San
Donato, which then formed part of [SS. Simon and Jude's parish
in] Borgo Dora. Opening such facilities was easy, but it was dif-
ficult to staff them and to provide nurses for patients in their own
homes. People were terrified of contagion, and they refused to risk
their lives in the service of others. In this situation, Don Bosco
received an inspiration which resulted in a generous and most
praiseworthy decision. For several days and nights he had assisted
the sick whenever he could with Father [Victor] Alasonatti and
other priests of the festive oratories. After personally seeing the
dire needs of some patients, he assembled his boys one day and
movingly described the wretched state of many cholera victims and
how some died for want of care. He explained what a great act of
charity it would be for anyone to devote himself to nursing the sick,
and he recalled how Our Divine Savior had solemnly stated in the
Gospel that he would regard as done to Himself any service ren-
dered to them. He went on to say how in all epidemics and plagues
there had always been generous Christians who risked death to
bring physical and spiritual relief to the victims. He then added
that the mayor had issued an appeal for nurses and aides and that
he himself and several others had already responded. He concluded
his talk by expressing the hope that some of the boys would also
volunteer for this work of mercy. His invitation did not fall on deaf
ears. The Oratory boys listened with religious devotion and then
proved themselves to be worthy sons of their father. Fourteen volun-
teered at once; a few days later another thirty enlisted in the cause.
It must be remembered that in those days fear had so gripped the
populace that many, including doctors, were fleeing the city; even
relatives were abandoning their own kin. In view of this and the
instinctive repugnance felt by the young for sickness and death, one
cannot help admiring this unselfish gesture of Don Bosco's boys. He
himself was so overjoyed that he wept.
Before sending them into action, however, Don Bosco, as a good

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
father, briefed them carefully so that their work would prove bene-
ficial to the bodies and souls of the victims. The dread disease gen-
erally had two phases: a first shock-usually fatal, if not promptly
attended to-and a reaction that would be favorable if circulation
could be quickly restored by massages and heat applications, es-
pecially in the area of the extremities. After adequately instructing
his young charges and turning them into emergency medical corps-
men, Don Bosco added a few suggestions of a spiritual character to
ensure that-as far as possible-no patient would die without the
Last Sacraments.
He then divided the boys into four groups. He assigned one to
the temporary medical facilities, another to private homes, and a
third to search for unknown victims; the last group he kept on
standby to handle emergencies.
As soon as the word spread that the Oratory boys had volun-
teered to nurse the sick and were doing an extraordinary job, there
was such a great demand for their services that within a week
scheduling became impossible. The boys had to rush from one place
to another with barely any time to grab a bite of food; occasionally
they even had to eat while on the move or in the home of some
patient. At night there was a continuous commotion in the Oratory
dormitories with some boys going to bed and others getting up;
many boys also spent sleepless nights tending the sick, but all were
happy and calm.
In the beginning, when setting out on their charitable missions,
the boys would take along a small flask of vinegar, a dose of cam-
phor, or some similar preventive, and on returning they would
wash themselves with disinfectant; however, after a while they had
to cease even these precautions for lack of time, and they placed
themselves in the care of Divine Providence.
During this tragic crisis the help given by the Oratory was not
merely medical; poor as the Oratory was, it also looked after the
material needs of many patients who often lacked sheets, blankets,
clothing, and other necessities. Whenever the boys noticed any such
need, they would inform the goodhearted Mamma Margaret, who
would then compassionately search through the wardrobe and some-
how provide what was needed. However, soon there was nothing

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Cholera Outbreak in Turin
57
left except the boys' own clothing and their bed linen and blankets.
One day a boy told Mamma Margaret that a new patient of his
was writhing in agony on a bare cot and he asked for something
with which to cover him. The generous woman searched the Ora-
tory for some linen but found only a tablecloth. "Take this," she
said pityingly. "I have nothing else; this will have to do." The boy
ran joyfully back to his patient.
Women and girls were also beseeching Mamma Margaret for
clothes for their daughters, mothers, or other female patients. She
gave them her bonnets and shawls and even her own dresses and
petticoats until she had nothing left except the clothes on her back.
One day someone came to ask for bed linen. Margaret felt deeply
grieved because she had nothing left. Then, as the result of a sudden
inspiration, she took an altar cloth, an amice, and an alb and gave
them away with Don Bosco's permission. On that occasion, there-
fore, sacred vestments served to clothe the limbs of Our Lord in
the person of the sick. In this regard, Don Bosco had once jotted
down these words: "What worthier use for the vessels chosen to
hold Our Redeemer's Blood than to employ them to ransom again
those redeemed by this same Blood? So thought St. Ambrose when,
to ransom slaves, he had to sell the sacred vessels." Don Bosco's
predicament was similar to that of the saintly bishop of Milan.
Meanwhile, the government had decided to dissolve all religious
orders. Using the cholera epidemic as an excuse, Urbano Rattazzi
informed the chancery on August 9 that in order to meet the short-
age of emergency medical stations, the government intended to
seize the monasteries of the Dominicans and the Oblates of Mary
as well as the convents of the Canonesses Regular of the Lateran
and the Capuchin Nuns. The pro-vicar general, Canon [Celestine]
Fissore, protested this unlawful act and refused his consent to this
usurpation. Rattazzi bluntly retorted that his orders were not sub-
ject to debate and that the government was the sole judge of civil
needs. Hence, on August 18 [1854], at three in the morning, the
police scaled the walls of the convent of the Canonesses Regular of
the Lateran and escorted the nuns to a suburban villa owned by
Marchioness [Giulia] Barolo. Then, on the night of August 22,
forty carabinieri and police broke into the convent of the Capuchin

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58
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Nuns while they were in church and forcibly removed them to the
convent of St. Clare at Carignano.4
The Dominicans and the Oblates of Mary were also forced to
evacuate their monasteries, leaving only a few religious to minister
to the needs of the congregations of the two public churches. Under
the same pretext, several other monasteries in Piedmont were taken
over-for example, the stately Carthusian monastery at Collegno5
which was converted into an insane asylum. Not only were such
actions in violation of the rights acknowledged by the Constitution,
but these monasteries and convents were never employed for the
purpose for which the government had ostensibly taken them ov~r.
4 A small town on the left bank of the Po about twelve miles from Turin.
[Editor]
5 A small town of Roman origin five miles from Turin. Up to the beginning of
the 15th century it was still officially designated as Ad Quintum-i.e., "the fifth
milestone" from Turin. [Editor]

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CHAPTER 10
Cholera Outbreak in Turin ( Continued)
n ON Bosco had been appointed chaplain of an emer-
gency medical station in the parish of [SS. Simon and Jude in]
Borgo Dora on the site where St. Peter's Retreat House and the
adjoining house now stand. Both he and Father Alasonatti were
always on the go, unmindful of their need for meals, sleep, or even
a little rest. They tried to take turns, but the volume of work pre-
cluded that possibility. Don Bosco was so involved with his many
responsibilities that he no longer bothered with precautions. After
his first visit to the medical station, he did wash with chlorine water
as was then the practice, but that was the first and only time. He
had too much to do. He was on call day and night, and for a long
time the only rest he took was an hour or two on a sofa or arm-
chair. Sleeping in bed was simply inconceivable to him in view of
the circumstances.
Accompanied by the older boys, Don Bosco visited patients and
brought them medicines, money, or whatever else they might need.
He overlooked no one, but his visits were always brief because so
many needed his priestly services. In homes where physical assist-
ance was needed, he stationed one of his boys, and they spent many
a night at a victim's bedside. With admirable calm Don Bosco en-
couraged his young helpers, praising their good will and never
showing the slightest impatience. On one occasion, the cleric [John
Baptist] Francesia was caring for a sick man in a small house where
our printshop now stands. It was already past midnight. Seeing that
the man had lost consciousness, Francesia ran out and jumped over
the dividing wall of the playground to call Don Bosco who had
arrived home only a short time before. He went at once, but the
man was already dead. Don Bosco did not complain in the least,
59

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60
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
either about the summons or about the fact that it had come too
late, and calmly returned to his room.
The dedication of the Oratory boys rivaled Don Bosco's, but it
was not easy for them. At the start the boys had to steel themselves
to overcome their natural fear and repugnance and persevere in
their efforts. The case of one of those first courageous volunteers
adequately proves the point. The first time he set foot inside the
emergency medical station he received quite a shock. The contor-
tions of the victims, their sunken eyes with the glare of death, and
their desperate final gasping for breath so terrified him that he
fainted. Fortunately, Don Bosco had been standing nearby. He
alertly caught the boy and carried him out to revive him. Had he
not been there, quite possibly the poor boy might have been diag-
nosed as a cholera case.
A calm disposition was indeed a must where pain and death
were so commonplace. Some victims were afflicted with excruciat-
ing pain; it was a heartrending experience to see how, as soon as
they died, they were quickly removed to the adjacent morgue for
almost immediate transfer to the cemetery. Some of them were
declared dead even though they were still alive, as the following
episode illustrates. In the emergency medical station where Don
Bosco's boys served as aides, a corpse had just been carried to the
morgue. While Don Bosco was talking to the doctor, an orderly
came up and said to him: "Doctor, that man is still moving! Shall
we bring him back here?"
"Leave him alone," the doctor quipped. "Just see that he doesn't
run away." Then, turning to Don Bosco, he said: "We have to joke
about it to be able to stick it out. I dread to think of what would
happen to our patients if we became depressed." As a matter of
fact, the staff morale was very low. The orderlies were so disturbed
when they had to move patients or carry the dead away that it was
almost necessary to get them a little inebriated. Thus, fortitude was
another indispensable requirement in those days in addition to a
calm disposition.
Aside from the fear of contagion, another problem was the op-
position of those who lived close to the emergency medical stations.
People did not like the idea of having them in their neighborhoods.

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Cholera Outbreak in Turin (Continued)
61
These medical stations were generally located-and rightly so-on
the outskirts of the city, but this arrangement pleased neither the
neighbors nor the patients. The former feared contagion and the
latter believed that in such centers they would die even sooner,
possibly through the dreaded "acquetta." Those who had been un-
able to keep the centers out of their neighborhoods now tried to
get them shut down by means as vile as they were illegal. In Bargo
San Donato, as elsewhere, a crowd of young toughs tried ta frighten
away would-be helpers, hoping that by cutting off assistance to pa-
tients, their number would dwindle and the centers would be closed.
They began with threats and soon resorted to blows and rock-
throwing, making a police escort necessary in going or coming
from the centers, especially at night. On one of these first days of
trouble, two of our boys-one of them the cleric Michael Rua-
had an ugly experience. They had left the station after dark and
were walking down a slope toward the Oratory, when suddenly
the air was filled with shouts and catcalls, intermingled with cries
of "Get them! Get them!" A barrage of stones, which were very
plentiful in that area, showered down upon them. They were saved
by their nimble feet and the timely arrival of two guards. Don
Bosco also had the same experience on more than one occasion.
But this cruel attitude did not deter Don Bosco's boys from helping
in the center as long as they were needed; later, hostility gave way
to admiration.
It was much more difficult, however, to dispel the patients' fear
of the dreaded "acquetta,'' as the following episode clearly illus-
trates.
In the Moretta house a cholera patient was convinced that the
plague was traceable to the "acquetta." In self-defense he kept a
pistol at his bedside and let no one into his room but his family.
A priest who once tried to visit him had to leave abruptly when the
sick man pointed his pistol at him.
As the patient's condition rapidly worsened, his family became
alarmed. Finally they decided to send for Don Bosco who knew
him and had won his respect. Don Bosco came promptly, and when
he reached the door, he called to the man.
"Ah, Don Bosco!" the sick man exclaimed.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"May I come in?"
"By all means, come in, Don Bosco! I am sure you won't bring
any 'acquetta!'"
Don Bosco had barely crossed the threshold when the man or-
dered him to halt, and then commanded him: "Open your hands!"
Don Bosco showed him his right hand.
"The left one, too!" Again Don Bosco complied.
"Now hold your arms down and shake them."
Don Bosco obliged, but he also had to turn his pockets inside
out before being allowed to the man's bedside to hear his confession.
A few moments later, the man lost consciousness. [Charles]
Tomatis then came in with another companion; they wrapped the
patient in a blanket and carried him on a stretcher to the medical
station where he died.
Another rumor making the rounds was that the cholera was
caused by well water containing a certain white powder. As a
result the people refused to drink water.
At the peak of this rumor Don Bosco was called to the bedside
of a dying man. After giving him the Last Sacraments, he noticed
that the man's throat was parched. Don Bosco surmised the reason.
As he had successfully done in similar cases, he filled a pitcher and
assured him that he could drink without fear whenever he felt
thirsty. The sick man promised to do so. Don Bosco then left a
boy to look after him during the night and continued his rounds.
Shortly afterward, the boy observed that the man was in pain and
offered him water.
Unmindful of Don Bosco's assurances, the sick man turned with
a great deal of pain and glared at him.
"Come now, drink it!" the boy said as he tried to hand him a
glass.
"Drink it? Get out of here!"
"Don't upset yourself," retorted the boy. "Just drink this and
you'll soon feel better."
"Did you hear me?" cried the patient. "Get out of here!" Then,
in a frenzy, he staggered out of bed and started to reach for a rifle
in the corner of the room. The boy lost no time in racing down the
stairs.
Several times Don Bosco physically carried cholera patients. On

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Cholera Outbreak in Turin (Continued)
63
one occasion he was on his way to Valdocco. It was the morning
of August 16, the feast of St. Rocco, a patron saint of Turin. As he
walked along, he saw a young man sitting on the edge of a ditch
that bordered the meadow owned by the Filippi brothers,1 where
he had once held his wandering oratory. The youth was gulping
down a big melon.
"Take it easy," Don Bosco said; "eating so quickly could do you
harm."
"Not me!" he replied. "The only thing it could harm is this
melon!" Again Don Bosco tried to dissuade him, but his efforts
were in vain, so he went on. He had scarcely reached his room
when someone rushed in to tell him that a young man was writhing
in agony in the meadow. Don Bosco rushed to the spot and im-
mediately recognized the victim; a half-eaten melon was still by
his side. Several people, drawn by curiosity, were gathered a little
distance away, obviously afraid to approach. Don Bosco went up
to him and tried to comfort him. "What's the matter?" he asked.
"I don't know. I feel cold. All my joints are aching."
Don Bosco touched his hands; they were ice-cold, a sure sign
of the fatal disease. He tried to coax him to stand up and walk, but
the poor fellow had no strength.
Don Bosco looked about him for help. Fortunately, [Charles]
Tomatis was passing by. Together they took the sick man by his
armpits, lifted him, and started out. For a while the youth was able
to drag his feet and walk a little, but then he was seized with cramps
and such excruciating pains that he sagged to the ground like a
corpse. Don Bosco and Tomatis then formed a seat with their
hands to carry him. "Where are you taking me?" he asked.
"Just over there, to a friend of mine where you'll be looked
after," Don Bosco answered. He did not mention the medical sta-
tion, not wishing to frighten him.
As they were carrying the victim, he dropped the half-eaten
melon which he was still holding, and they had to stop to pick it
up for him. Tomatis-a very robust man-seeing that Don Bosco
was quite fatigued, hoisted the sick man to his shoulders and car-
ried him alone the rest of the way while Don Bosco tried to comfort
him. At the medical station, the attendants immediately prepared
1 See Vol. II, pp. 294ff. [Editor]

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64
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
a hot bath while Don Bosco tactfully induced the youth to prepare
for death with a good confession; this he did as well as he could,
exhibiting true sorrow. Immediately afterward he became delirious,
worrying about his melon and eight soldi which he had in his
pocket; he was afraid that someone might steal them. To put him
at ease, Don Bosco asked whether he could hold them for him. The
boy grew quieter and agreed. He gave Don Bosco his small treasure,
telling him: "Hold it for me until I get better." In the meanwhile
the doctor arrived, and the boy was put into the hot bath and mas-
saged, but all was in vain; he expired before noon.
The raging epidemic demanded continual self-sacrifice in cor-
poral and spiritual works of mercy, but Don Bosco could hardly
meet all the needs. On some occasions all of his volunteers were
out on calls, and the only ones left at the Oratory were the smaller
ones, the sickly and the fainthearted. This was a distinct problem,
for Don Bosco needed helpers to accompany him or to go where
they were badly needed. One morning he had to go to the medical
station to give the Last Sacraments, but [as was the custom] he
needed a server. However, none of the boys in the house had the
courage to volunteer. After several declined, Don Bosco turned to
John Cagliero who was playing with some companions.
"Will you come with me?"
"Sure!" Cagliero replied without hesitation. When they arrived
there, Cagliero helped Don Bosco with the preparations and gave
the responses to the prayers, going from one bed to another. A doc-
tor who happened to see the young boy there asked: "Don Bosco,
what's the idea? This boy has no business being here. This is a very
imprudent move on your part."
"Don't worry, doctor," Don Bosco replied. "Neither of us is
afraid and nothing will happen."
As a matter of fact, Cagliero was so brave and competent that
he could have matched any experienced orderly. The same can be
said of John Baptist Anfossi who left us this report: "I was lucky
enough to accompany Don Bosco on several visits to cholera pa-
tients. I was only 14 then, and I remember that I was calm and
completely confident that I would not catch the disease as I nursed
the sick. That's how much we trusted Don Bosco's word. His ardent

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Cholera Outbreak in Turin (Continued)
65
spirit of sacrifice encouraged me. It was heartwarming to see with
what great tact and kindness he managed to persuade the dying to
receive the sacraments and how he allayed their fears for their chil-
dren who were about to be orphaned. One day I saw him return to
the Oratory with sixteen orphan boys in tow. They all stayed at the
Oratory as students or artisans, according to their capabilities.
There were many others whom he entrusted in their time of sorrow
to the loving care of Divine Providence."
The example, set by Cagliero, Anfossi, and several others was
also instrumental in enlisting other boys who had previously been
afraid to volunteer, as we can surmise from the witness of the cleric
Felix Reviglio: "During this period, Don Bosco returned from
town one day. As the boys gathered around him, Don Bosco asked:
"Who wants to help me with the sick?" "I do, I do!" they all cried
eagerly with a true spirit of generosity. Then he turned to me
"How about you?" he asked. I did not volunteer-perhaps I was
the only one-because I wanted an order to do so. Don Bosco did
not press me. He simply smiled and seemed willing to leave me in
peace. But soon afterward, as though he had seen into my heart,
he chose me to accompany him. During the remainder of the epi-
demic, I took care of six cholera patients until their deaths."
. John Turchi and Charles Gastini occasionally helped to nurse
the sick through the night with Don Bosco, but those who truly
distinguished themselves by their continued efforts were the three
clerics-Michael Rua, Joseph Buzzetti, and John Baptist Francesia.
Don Bosco prayed constantly for the health of his boys, and the
Blessed Virgin heard his prayers, even giving Francesia an addi-
tional proof of Her motherly protection.
The mother of this good cleric became critically ill. As soon as
her son was informed, he rushed home and found his mother in a
hopeless condition. He hurried back to the Oratory and returned
immediately with Don Bosco. She lived opposite the Church of
Our Lady of Consolation. As Don Bosco crossed the square where
the statue of Mary Immaculate stood, he uncovered his head and,
pointing to the statue, said to Francesia: "If you promise that, when
you become a priest, you will consecrate yourself to spreading de-
votion to Her, She will cure your mother without fail." The cleric

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
immediately gave his solemn pledge to do so. Don Bosco then went
to the sick woman, comforted her, and, after hearing her confes-
sion, anointed her. Then he left her to her son's care.
When the doctor came, he prescribed bloodletting as the only
remedy. Her neighbors who had crowded into the room disagreed,
and they urged her to refuse. The doctor let them have their say.
Then he left after stating firmly: "I'll do nothing without her con-
sent." Francesia quickly cleared the room and, trusting in Don
Bosco's word, asked his mother: "What shall we do?"
"What do you think?" the good woman answered.
"I think we should do as the doctor said."
"Then call him back."
The boy overtook the doctor at the foot of the stairs and begged
him to come up again, assuring him that his mother fully trusted his
advice. The doctor drew blood from her five or six times; the sick
woman recovered and lived for another twenty-one years.

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CHAPTER 11
A Glimpse into the Future
aNOTHER sign of the Blessed Virgin's protection and
of her gratification at the outstanding record of the Oratory boys
was the almost miraculous recovery of young John Cagliero. "When
hope had been given up for him," Father Rua wrote, "Don Bosco
urged him to pray to Our Lady, assuring him that She would cure
him. I was amazed to see this prophecy fulfilled." The event hap-
pened as follows:
Toward the end of August, after a long day at the medical sta-
tion, John Cagliero became sick and went to bed. A few days later
his confession was heard and he received Holy Communion. Dur-
ing the next two months he was racked by severe typhoid fever.
Don Bosco lavished all possible care on him, but his efforts were
in vain. Within a month, his condition became critical. Don Bosco
had stated publicly that none of his boys would die of cholera if
they remained in the state of grace. Cagliero, who was then 16
years old, had complete confidence in Don Bosco's words, but his
illness was not a result of cholera.
Everyone at the Oratory was sure that Cagliero would die almost
any day, but the boy was not disturbed. After consultation, the two
most renowned physicians of Turin, Dr. Galvagno and Dr. [Cel-
sus] Bellingeri, pronounced his case hopeless and told Don Bosco
that it would be wise to give him the Last Sacraments that very
day since he might not survive the night. The cleric [Joseph] Buz-
zetti then told Cagliero of his critical condition and added that
Don Bosco would soon be coming to hear his confession and give
him the Last Sacraments. Don Bosco did not delay, but as soon as
he entered the room, a surprising sight stopped him. A dazzling
light emanating from a beautiful dove fluttering in the air filled the
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THE BIOGRAPIDCAL MEMOIRS OF SAINT JOHN BOSCO
whole room; an olive branch hung from its beak. After a few
swirls, the dove :finally descended and gently brushed the boy's lips
with the olive branch, which it then let fall on his head before
vanishing in a gleam of light. On seeing this, Don Bosco instinc-
tively knew that Cagliero would survive to carry out many under-
takings for the glory of God. He saw in the olive branch a symbol
of the peace that Cagliero would preach, and he regarded the radi-
ant dove as a sign of the fullness of the grace of the Holy Spirit.
From that moment Don Bosco constantly had a dim but firm
conviction that young Cagliero would one day become a bishop.
This omen he regarded as on the road to fulfillment when Cagliero
left for [South] America.1 This conclusion was prompted by the
fact that a second vision had followed. As Don Bosco had ad-
vanced toward the middle of the room, the walls had disappeared
as if by magic, and surrounding the bed was a host of savages anx-
iously and suppliantly peering at the sick boy. Two of them stood
out: one dark-skinned and hideous, the other bronze-skinned, a
blend of majestic bearing and native goodness. Both were bending
over the dying boy. In later years Don Bosco was able to discern
that the features of those savages identified them as Indians of
Patagonia and Tierra del Fuego.
The two apparitions were momentary and unseen by anyone
except Don Bosco. As he approached the bed slowly, with his
habitual calm manner and gracious smile, Cagliero asked. him: "Is
this perhaps my last confession?"
"Why do you ask that?" Don Bosco replied.
"Because I want to know if I'm going to die."
Don Bosco reflected for a moment and then said: "Tell me,
John. What would you rather do: go to heaven now, or recover
and wait till later?"
"Don Bosco," Cagliero answered, "I want to do whatever is best
for me."
"It would certainly be better for you to go to heaven now, young
as you are, but your time hasn't come yet. Our Lord wants you to
live because you still have many things to do. You will recover
and don the clerical habit as you have always wanted to. You'll
become a priest. . . ."-Don Bosco again paused momentarily-
1 See Vol. XI, pp. 348-384 [Editor]

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A Glimpse into the Future
69
"and then you'll do a lot of traveling, breviary in hand, and you'll
give of yourself to others too. Yes, you will have many things to
do before your time is up! You'll go far away, far away. . . ."-
and then he said no more.
"If that's the way it must be, I needn't receive the sacraments,"
Cagliero exclaimed. "My conscience is clear. I'll wait till I get out
of bed and then I'll go to confession and Communion with my com-
panions."
"Very well," Don Bosco answered, "that will be fine."
From that moment on Cagliero no longer worried in the least.
Despite the seriousness of his condition, he felt certain that he
would recover; his confidence proved to be well founded, for
shortly afterward he began to convalesce. But in September, just
when he seemed completely out of danger, he gorged himself with
grapes that he had received from home, and he suffered a critical
relapse.
His mother had to be summoned 2 from Castelnuovo. As soon
as she entered the room and witnessed her son's condition, she
cried out: "My poor boy is done for! This is the end!" However,
John was so delighted to see his mother that he scarcely heard her
laments. Instead, he began at once to ask her to make him a cas-
sock with all the accessories because he was soon going to don it.
The good woman thought he was delirious. When Don Bosco
walked in, she said to him: "Don Bosco, I can see my boy is really
very ill! He's delirious and keeps talking about donning the cassock
and asking me to get everything ready."
"No, no, my good Teresa," Don Bosco replied. "Your son isn't
delirious at all. He's perfectly normal. And you can get him what-
ever he needs because he is going to don the clerical habit. He has
no intention of dying; he still has many things to do."
Cagliero was listening to this exchange, and he broke in: "Do
you see, Mom? Make me a cassock and Don Bosco will help me to
don it."
"Sure, sure," his mother cried. "Poor boy! Yes, you'll don some-
thing, but, God forbid, it will be something altogether different."
Don Bosco tried to reassure her by promising that she would
indeed see her son don the clerical habit, but she kept muttering:
2 Cagliero's father had die.din 1851. See Vol. IV, p. 200. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Yes, they will make you don something when they put you in
your coffin."
Totally unperturbed, the boy continued to talk excitedly to all
who came to see him about the cassock that he would soon be wear-
ing.
As soon as he regained his strength, his mother came to take
him home to convalesce. He had lost so much weight and become
so weak that he looked like a skeleton, and he had to support him-
self on a cane. He was indeed a pitiful sight, but he remained un-
daunted and continued to press his mother to get his cassock ready.
Finally the poor woman decided to satisfy his useless desire. When
people saw her busily sewing, they asked her: "What are you doing,
Teresa?"
"I'm making a cassock for my son."
"But he can hardly stand on his feet!"
"This is what he wants!"
In reply to a letter, Don Bosco had written to Cagliero from
Turin on October 7 [1854]: "My dear Cagliero, I'm very glad to
hear that you are getting better. We're expecting you back as soon
as you're strong again and your old cheerful self. You are doing the
right thing in getting your cassock ready. . . . Remember me to
your family and ask them all to pray for me. The Lord bless you
all. Affectionately yours, Don Bosco."
The day set for the clerical investiture [at the Oratory] was ap-
proaching, and Cagliero was preparing to return to Turin. His
relatives and friends were trying to persuade him to postpone his
trip because of his poor health, but he had his answer ready: "Noth-
ing doing! I must don the cassock now because Don Bosco told me
I would do so."
Other people believed that he was much too young for the cleri-
cal habit, but his reply was: "It doesn't matter. Don Bosco has
given his approval."
By coincidence, his brother's wedding had been scheduled for
the same day that young Cagliero was to return to the Oratory.
Naturally he did all he could to persuade John to attend the wed-
ding, but the boy's answer was, "You chose your bride and so will
I!", meaning the clerical habit.

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A Glimpse into the Future
71
As a last resort his relatives tried to deter him by claiming that
his absence would seem to be a disapproval of his brother's choice
of a bride.
"What my brother did is his business. Honestly, I am very pleased
with his choice. What else can I say? Do I have to put it in writing
and have it notarized?"
On November 21, 1854, fully recovered, Cagliero left for the
Oratory. The following day, the feast of St. Cecilia, Don Bosco
blessed Cagliero's clerical habit and invested his beloved son.
About a year later, on November 5, 1855, Canon [Alexander]
Vogliotti, rector of the diocesan seminary, allowed the young cleric
to reside at the Oratory and attend classes at the seminary. In this
way he received the attendance certificates required for admission
to final exams, in conformity with regulations dating back to
November 1, 1834. These privileges had also been granted to all
the other clerics residing at the Oratory.
Meanwhile, Don Bosco, unable to forget the vision of the dove
and the Indians, apparently had revealed this secret to Father
[Victor] Alasonatti. On one occasion, the latter, chancing upon
Cagliero, remarked to him: "Do your best to become better and
better. Don Bosco told me a lot about you."
Around 1855 several clerics and boys were gathered about Don
Bosco at table one day lightheartedly discussing their future. After
a moment's silence. Don Bosco assumed a grave, thoughtful air,
as occasionally was his wont, and looking at each one he said:
"One of you will become a bishop!" They all looked at him in
astonishment. Then he added in a light vein: "But Don Bosco will
always remain plain Don Bosco!"
At this they all laughed because they were just clerics and had
no idea to whom his prediction could refer. None of them came
from the upper class, and generally in those days only men of noble
lineage, or at least of rare talent and scholarship, were raised to the
episcopal dignity. Furthermore, Don Bosco and his institute were
still so humble that, humanly speaking, it really seemed impossible
that any pupil of his would be chosen a bishop-and all the more
so since in those days at the Oratory no one was thinking about the
foreign missions. But the very improbability of this prediction kept

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THE BIOGRAPHICAL MEMOIRS OF SAINT .JOHN BOSCO
its memory fresh in their minds, not to mention the vanity of some
who for a long time flattered themselves with the illusion that they
would be the chosen one.
The clerics [John] Turchi, [Felix] Reviglio, [John] Cagliero,
[John Baptist] Francesia, [John Baptist] Anfossi, and [Michael]
Rua were all present and heard Don Bosco's prediction. They also
heard him say on another occasion: "Who would ever dream that
one of you is to become a bishop?"
Several other times he was heard to comment: "I wonder if Don
Bosco is wrong. I see a mitre among you, and it shall not be the
only one. But I'm sure of at least one." The clerics then would try
jokingly to get him to reveal which one of them, thep. simple clerics,
would become bishop, but Don Bosco's answer would only be a
mysterious smile!
However, he would occasionally let something slip out concern-
ing this secret, as, for example, in the following episode narrated to
us by Bishop Cagliero.
One day in my early years of priesthood I met Don Bosco at the foot
of the stairs. He looked very tired, so I said to him with filial affection:
"Don Bosco, let me hold your hand and help you up the stairs." He
did so in a fatherly way. When we reached the top floor he tried to
kiss my right hand. I was so stunned that I could not react quickly
enough to it. Then I asked him: "Why did you do that? Were you
trying to humiliate me or yourself?"
"Neither," he replied. "In due time you will know my reason."
In 1883, before setting out for France, Don Bosco gave an even
clearer hint. After making his will and distributing keepsakes to
each member of the Superior Chapter, he gave Father Cagliero a
small, sealed box and said: "This is for you!" Some time later, over-
come by curiosity, Cagliero opened it. Inside he found a precious
ring.
Finally, in October 1884, after Father Cagliero had been ap-
pointed titular bishop of Mageddo, he asked Don Bosco to reveal
the secret of thirty years before when he had said that one of his
clerics would become a bishop. He replied: "I will tell you on the
eve of your episcopal consecration." That evening, pacing up and
down in his room with the bishop-elect, he said to him: "Do you

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A Glimpse into the Future
73
remember how ill you were when you were still a boy and just
beginning your studies?"
"Yes, Father," Cagliero replied, "and I also remember that you
had come to give me the Last Sacraments, but then you changed
your mind. Instead you told me that I would recover and, with
breviary in hand, go far, far away. You didn't tell me anything else,
though."
"I'll tell 'you the rest now," Don Bosco said, and he then de-
scribed to him the two visions in detail. Afterward, Bishop-elect
Cagliero begged him to reveal this story to the members of the
Superior Chapter that evening at supper. Don Bosco, always very
obliging but especially when it would redound to the greater glory
of God and the welfare of souls, consented. That same evening we
wrote these pages as they were dictated to us by Bishop Cagliero.

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CHAPTER 12
A City's Gratitude
i l I E shall now resume our narrative from September
1854. The help given by the Oratory boys to the cholera victims
was indeed so praiseworthy as to deserve special mention in the
leading Turin newspaper, L'Armonia. In an article of September
16, 1854, No. 112, it commented on the generous assistance of
the clergy during the epidemic, and we record the pertinent para-
graphs here in confirmation of everything we have written on this
subject.
In reporting the assistance given by the clergy during the cholera
epidemic, we have so far merely mentioned the help offered by many
clergymen, such as the Dominican Fathers and the Oblates of Mary.
But if the mildness of the epidemic in the downtown section did not
offer the Turin clergy the opportunity to fully display their zeal, the little
they were able to do was a sign of how much more they would have
done, had the need arisen.
First of all, we wish to report how the clergy managed to dispel the
people's old wives' tales about doctors and medicines. Despite the smear
campaign of the anti-clerical press, the cholera victims in the city slums
welcomed the priests with open arms, but through ignorance they
slammed their doors when a physician tried to enter. However, one
word from a priest was enough to persuade the sick to admit a doctor
and to take medicine, even though they had up to then abhorred both
even more than the plague.
Rather than enumerate the good works of the clergy, we shall illus-
trate them by describing their work in the emergency medical station
of Bargo San Donato which was entrusted to the care of Father Gal-
vagno and Don Bosco, founder and director of the Oratory of St. Francis
de Sales. For several weeks they subsisted on no more than snatches
of rest at night, fully clothed, usually squeezed in between three or four
calls. Moreover, Don Bosco persuaded fourteen of his boys to volunteer
74

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A City's Gratitude
75
their services to the Health Department for work in the medical centers
or in private homes. They were sufficiently trained to offer spiritual and
material assistance. Inspired by Don Bosco's example, whom they regard
more as a father than a superior, they bravely went to the aid of the
sick and restored their courage and confidence by talking to them and
massaging their hands with no repugnance or fear. When visiting victims
who were confined to their homes, they would promptly urge the fright-
ened relatives and servants to leave, if they wanted to do so, while they
ministered to the sick. If the patients were female, they would ask a
member of the family to remain-if not at the bedside, at least in the
room. In case of death they would even lay out the bodies of their own
sex for burial.
Besides the fourteen volunteers, Don Bosco had a reserve of thirty
standbys similarly trained who were always ready to join their com-
panions.
We have cited the help given by the Oratory of St. Francis de Sales
because we feel it is our duty-one we make our own-to make known
its activities to its benefactors. A few weeks ago, when the Oratory was
in grave need, we appealed to their generosity. The response was heart-
warming, and we now thank these good people on behalf of the Oratory's
worthy director. We are certain that they will be happy to know from
at least one source how helpful their contributions have been. May this
knowledge further arouse their sense of charity, lest those who readily
offer their lives in the services of their fellow men be themselves in
need.
Don Bosco's immediate concern for the victims of the cholera
in Turin did not keep him from trying to help out-of-town victims.
When he learned that the epidemic was also raging in Pinerolo,1 he
wrote to the mayor of that town and offered the services of his
young trainees. The mayor replied in the following letter:
Dear Reverend Father:
Pinerolo, October 2, 1854
A thousand thanks for your generous and compassionate offer of
four young men to assist the cholera victims of this town. If additional
nurses should be needed-God forbid-I shall avail myself of your
gracious offer. At the moment, however, it seems that the epidemic has
1 About 23 miles from Turin. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
about run its course. Cases have been on the decrease these last few
days, and hopefully the worst of the epidemic may be over.
There are now only twenty-nine patients in the emergency medical
station; twenty-four are out of danger and most likely will be released
in a week or so. That station was opened a month ago and has cared
for about two hundred victims. Had I known then that you had founded
a group in Turin to nurse cholera victims, I would most certainly have
sought the· help of this charitable organization which could have been
of inestimable value during these difficult times.
Please accept my heartfelt appreciation and the gratitude of the mu-
nicipal authorities of Pinerolo. Should the need arise, we shall hasten
to request your assistance.
Your most humble and devoted servant,
Giosserano~ Mayor
In a letter from Niccolo Tommaseo2 we discovered another men-
tion of these events, of which Don Bosco could justly be proud.
Tommaseo had come that year [1854] to reside in Turin where he
lived until 1859.
Very Reverend Father:
Turin, October 3, 1854
If you happen to have Volumes XI through XVI of Rosmini's works,
would you be kind enough to lend them to me, at least one at a time?
My eye trouble and other slight occasional indispositions prevent me
from coming to ask you personally. May I also offer my belated thanks
for your gracious gift of books. I am happy to say that my two step-
sons are employed respectively in a printshop and a bookbinding shop;
both live with me.
I have heard of your self-sacrifice and that of your boys during the
cholera epidemic which particularly plagued the poor of the city. As a
Christian I offer you my heartfelt thanks. Should the bearer of this letter
not find you at home, kindly drop me a line in reply at 22 Via Dora
Gross a.
Very sincerely yours,
Niccolo Tommaseo
2 Niccolo Tommaseo (1802-1874) authored several dictionaries in addition to
other writings on moral and political philosophy, literary criticism, poetry, biog-
raphy, and history. [Editor]

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Occasionally Tommaseo called on Don Bosco; both were friends
of Father Rosmini and Marquis Gustavo Cavour. We know of one
such visit through Charles Tomatis, who related the following story:
One morning I had just returned from the emergency medical station
and gone to my dormitory, a small four-bed room in the Pinardi house.
At about nine I saw Don Bosco come in with a gentleman who seemed
to have very weak eyesight. Don Bosco was showing him around. It was
Niccolo Tommaseo. Walking behind Don Bosco, he was saying: "Don
Bosco, my friend, I'm glad to observe that you have developed an easy
style perfectly suited to put your ideas across to the people. You've
popularized and simplified even abstruse subjects." As soon as Don
Bosco noticed my presence, he called me over and introduced me to
his visitor. I was not surprised because one day in 1853, as I was
accompanying Don Bosco from town back to the Oratory, we ran into
Silvio Pellico, and Don Bosco introduced me with words of praise to
the author of Le M ie Prigioni before entering into a long conversation
with him. He showed such attention not only to me but to all his adopted
sons of the Oratory. Whenever we were with him, he always introduced
us to anyone we met, unfailingly showing us respect. I would like to
stress that, even in the years when I first lived at the Oratory, many
important people and renowned authors came to Valdocco to visit the
Oratory and its dedicated founder.
Among such visitors Don Bosc9 was particularly happy to receive the
cleric Emilian Manacorda, who later [as bishop of Fossano] became a
very valuable friend of his. This young man had originally come to the
Oratory fully determined to remain with Don Bosco, and he sought his
advice while pacing up and down with him for some time in the play-
ground fronting the house. Seminary life was not quite to his liking, and
his temperament inclined him to a more active apostolate. After patiently
listening to him, Don Bosco, notwithstanding his great need for clerics,
persuaded him to return to the seminary to complete his theology course
and to postpone a final decision until that time. In succeeding years the
cleric Manacorda came to see Don Bosco from time to time and con-
fided to him his intention of going to the foreign missions. _However,
Don Bosco apparently did not approve this idea. After his ordination,
around 1863, Father Manacorda. lived at. the Oratory for some six
months, and t);ien he left for Rome after being advised by Don Bosco
to follow an episcopal career. During his stay at the Oratory he studied
Don· Bosco closely and was filled with admiration for his heroic virtues.
Later as a monsignor and then as bishop of Fossano, he became his
staunchest advocate and champion.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Meanwhile, Don Bosco's ministry to the cholera victims had not
prevented him from readying for the press the two September issues
of Letture Cattoliche bound in one anonymous booklet entitled
Trafficking in Souls.
The following is an excerpt from that booklet: 3
With thirty pieces of silver, like Judas, the Waldensians seek to bribe
Catholics, especially the poor, to deny Jesus Christ and His Church.
Although many are Protestants in good faith, the leaders of the various
sects believe neither in the Bible nor in God. While they are in hopeless
disagreement in matters of belief, they are united on one point: their
venomous hatred of the Catholic Church.
Protestant ministers, catechists, and missionaries do not act in good
faith for two reasons. First, their untenable principle of free thinking
denies the infallibility of the Pope and the Church while granting it to
every illiterate dolt; second, their motive is the handsome remuneration
they receive. Their purpose is not to convert sinners but to corrupt
innocent, unsuspecting souls and persuade them to rebel against truth.
Their model is Satan who deceived our first parents in Eden; they know-
ingly ape his evil ways.
Meanwhile, Don Bosco's enemies tirelessly plotted new ways to
attack him. On October 17 L'Armonia reported:
One of the pastors living on the outskirts of Turin wrote to us that
on the evening of October 13. he was on his way home when he came
across a plain, honest looking young man. The youth, in Don Bosco's
name, offered him some booklets and asked him to recommend the
Oratory of St. Francis de Sales to his parishioners. He also volunteered
the information that several pastors had donated either two or three lire
to the Oratory. He said that Don Bosco had sent him to solicit con-
tributions from all the pastors. Since it was late, he also asked the priest
for a place to spend the night. The good priest accepted the books, gave
him three lire, and entered his name and contribution in a register pre-
sented by the young man, but he discreetly chose to ignore the request
for hospitality.
When he got home, the priest examined one of the booklets and was
shocked to see the contents! Only then did he realize that he had been
the victim of a swindler who made a living by deceiving priests and
ruining Don Bosco's reputation. Let this report serve as a warning!
3 The reader should not forget that what follows was written over a hundred
years ago and reflects the thinking of the time. [Editor]

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CHAPTER 13
A Lad of Promise
TowARD the end of September, when the cholera epi-
demic seemed to have run its course, Don Bosco took a group of
boys to Becchi to relax in the pure fresh air after weeks of hard
work. Here, as if to reward the Oratory for its assistance to the
sick, the Lord sent Don Bosco a pupil destined to become the Ora-
tory's pride and glory-Dominic Savio.
Father Joseph Cugliero, the boy's teacher in the little village of
Mondonio near Castelnuovo, had gone to Turin around midyear to
speak to Don Bosco about Dominic. After an excellent report on
his pupil, he concluded by saying: "You may have boys equal to
him, but hardly anyone to surpass him in intelligence or goodness.
Speak to him, and you'll find him another St. Aloysius." They
finally agreed that the boy would meet Don Bosco in Morialdo1
when he would be there for the novena and feast of the Holy Ro-
sary.
Don Bosco described his first encounter with Dominic Savio in
the following words:
Early on the morning of Monday, October 2 [1854] I saw a boy
corning toward me with his father. His bright smile and his jolly but
respectful manner drew my attention.
"What's your name?" I asked him. "Where are you from?"
"I'm Dominic Savio. My teacher, Father Cugliero, told you about
me. We come from Mondonio."
Taking him aside, I asked about his school· work and his home life.
We understood each other perfectly. I realized that this boy's soul was
imbued with the spirit of God, but I was somewhat surprised to see
the wonderful workings of Divine grace in a boy so young.
1 Becchi, the birthplace of Don Bosco, was situated on the outskirts of Morialdo,
one of five hamlets which made up the town of Castelnuovo, 15 miles from Turin.
See Vol. I, p. 20. [Editor]
79

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
After we had spoken for some time and I was about to call his father,
Dominic asked me: "What do you say, Father? Will you take me to
Turin with you to study?"
"Well, you look like good material to me!"
"Good material, Father? Good for what?"
"Good to make a lovely vestment for Our Lord."
"Then I am the cloth and you must be the tailor. Please take me
with you and make me into a beautiful vestment for Him."
"I'm a bit afraid that your health may not hold up under the strain
of study."
"Don't 'Worry about that, Father. God has given me health and
strength so far, and He won't fail me in the future."·
"What do you want to do when you finish your studies?"
"With the grace of God, I very much want to be a priest."
"Fine! Now let's see how quick you are to learn. ·Take this book
(it was an issue of Letture Cattoliche) and see if you can learn this page
by heart. Come back tomorrow and recite it to me."
With that I told him to join the other boys at play and turned to
have a word with his father. To my surprise Dominic was back in just
eight minutes. Smiling pleasantly, he said: "I can recite the page now
if you want me to, Father." I took the booklet and found to my amaze-
ment that he had not only learned the passage by heart but had also
truly grasped its meaning.
"Very good," I said. "Since you have anticipated my wishes, I will
anticipate my answer. Yes, I will take you with me to Turin. From·now
on you are one of my boys. Pray with me that God will give us both
the grace to do His holy will."
Overjoyed and grateful beyond words, Dominic pressed my hand and
repeatedly kissed it, saying: "I'll do my best never to cause -you any
regret!"
Don Bosco remained only a few days at Becchi because urgent
business called him back to Turin. Angelo Savio had already
donned the clerical habit; now John Turchi and some others were
about to do likewise. Don Bosco used to prepare them carefully for
this important step by stressing that the vocation to the priesthood
was a signal gift of God. He pointed out to them for their self-ex-
amination the aptitude, qualifications, and purity of intention re-
quired for a priestly vocation. He explained simply and plainly St.
Paul's words on the sublime dignity and obligations of the priest-

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A Lad of Promise
81
hood: "Those whom He has foreknown He has also predestined
to become conformed to the image of His Son, that He should be
the :firstborn among many brethren. And those whom He has pre-
destined, them He has also called; and those whom He has called,
them He has also justified; and those whom He has justified, them
He has also glorified." (Rom. 8, 29-30) Then he would not fail to
describe the heavenly reward awaiting those who persevere in their
vocation.
Persons close to Don Bosco, seeing him so concerned about
securing clerics to help him, would ask: "Do you really need so
many people for only three oratories?"
"I know what I'm doing," he would reply.
"What do you expect to do with so many clerics?"
"Let me worry about that!"
"What bishop will ever ordain them if they don't belong to a
diocese?"
"I'll find a bishop."
"But can't you see that once they are priests, the bishops will
take them from you?"
"I'll see about getting around that difficulty, too."
Remarks such as these were made quite often, for no one could
.foresee the future. One notable exception was Father [Sebastian]
Pacchiotti, chaplain at the Rifugfo. Recalling Don Bosco's prophetic
words, he would frequently say to him: "Now I believe that you
will have priests and clerics." 2
It was almost the end of October, and the school year was now
about to start. The newly admitted boys were beginning to arrive at
the Oratory. Among the first was Dominic Savio. Immediately he
went to Don Bosco's room and stated his desire to entrust himself
entirely to his superiors. His gaze fell upon a poster containing, in
bold lettering, a favorite saying of St. Francis de Sales: Da mihi
animas, caetera tolle. He read it carefully. Don Bosco, anxious that
he should grasp the meaning, asked him to translate it, giving him
the necessary help: "Lord, give me souls; take away the rest." Savio
thought for a moment and then exclaimed: "Oh, I see! Here you're
not concerned with money, but with souls. I hope you'll be con-
cerned 'Yith mine, too!" And without further ado, he threw himself
2 See Vol. N, p. 297. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
heart and soul into his scholastic and religious duties. Don Bosco
himself described his splendid virtues in a precious issue of Letture
Cattoliche. 3
Savio had studied elementary Latin at Mondonio; by diligence
and superior intelligence he was soon promoted to what was then
called "second year Latin." His teacher was Prof. Joseph Bon-
zanino, a religious-minded charitable layman who ran a private
school and generously allowed several other Oratory boys to at-
tend.
Dominic was rather slight of build, but his blend of seriousness
and warmth, his gentle and pleasant disposition, and his constant
cheerfulness made him the favorite of all. In no time he was liked
and respected by everyone. "Death but not sin" was his life's motto.
Another boy to enter the Oratory about this time was Joseph
Bongiovanni, a seventeen-year-old orphan whose aunt had recom-
mended him to Don Bosco. He arrived at the Oratory in November
1854 somewhat reluctantly, forced to do so by circumstances. He
was rather worldly-wise and definitely not the religious type. How-
ever, God's grace soon won him over. In no time he felt quite at
home and became fond of his superiors and of the house routine;
gradually he changed his way of thinking and became intensely
religious. Intellectually gifted, he eagerly took to his studies and in
a surprisingly short time completed the classical courses with excel-
lent grades. He was also a poet; with equal ease he composed
humorous and religious poems in Italian and Piedmontese. Several
of his religious poems were published-for example, the one in
honor of Mary, Help of Christians entitled Salve, salve, pietosa
Maria which can be found in the Italian edition of The Companion
of Youth.4
Of course, other boys entered the Oratory as students, and they
too were so favorably impressed by their first acquaintance with
Don Bosco that they at once became fond of him and showed him
3 This was the first biography of Dominic Savio. Authored by Don Bosco him-
self, it has since gone through many editions in many languages. The revised
American edition, translated from the fifth Italian edition with an Introduction
and notes by Rev. Paul Aronica, S.D.B., is available from Salesiana Publishers.
[Editor]
4 A prayerbook for boys compiled and first published by Don Bosco in 1847
under the title II Giovane Provveduto. See Vol. III, pp. 7-18. [Editor]

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A Lad of Promise
83
great respect. Likewise, Mamma Margaret's motherly solicitude
for them as well as her devotion, piety, and lively faith so im-
pressed them as to be one of the main reasons for their undying
gratitude to the Oratory. This is what the alumni of 1854 and 1855
have reported to us.
Don Bosco carefully studied the temperament, behavior, and
inclinations of all the Oratory boys. If they showed no sign of a
priestly vocation, he nevertheless strove to make them good or bet-
ter Christians so that by word and example they would raise fervent
Christian families and vitally contribute to the Christianization of
society. Yet he did not intend to give them an education at the
expense of the Oratory. He admitted his own nephews on the same
terms as any other boy. He was ready to help his relatives if they
were in need, as charity would demand, but under no circum-
stances would he concur to improve their economic condition. For
example, in the fall of 1854 he sent home his nephew Francis be-
cause he did not seem to have a priestly vocation, although he was
very good and intelligent. Francis followed his father's calling and
became a fine family man. His place at the Oratory went to his
brother Louis, the second son of Don Bosco's brother Joseph. Don
Bosco used to tell his two nephews: "I do not intend to make you
lawyers, doctors, or professors. If the Lord calls you to the priest-
hood, well and good. Otherwise my suggestion is that you follow
your father's profession."
He took a truly fatherly care of Louis, too, and gave him a suita-
ble intellectual and moral education, but no more. He frequently
remarked: "The contributions I receive from my benefactors must
buy bread for my poor boys. Woe to me if I were to use that money
for any other purpose!"
And indeed it seemed on occasion that even bread might be
hard to come by. The war in the Middle East had disrupted com-
merce and its repercussions had financially hurt many of his bene-
factors. France and England, to protect their own influence and
interests in the East, had sided with Turkey and landed troops at
Varna and in Crimea. After defeating the Russians in several bat-
tles, they finally besieged Sevastopol on October 9, 1854.
Pressed by need, on November 2, 1854 Don Bosco applied for
and received a license to raffle off an artistic ivory crucifix, approx-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
imately 12" high, a gift of Mr. James Ramella, a benefactor. The
proceeds provided food for a few days for the Oratory boys whose
ranks were being swelled by an influx of orphans. The Turin mu-
nicipal authorities also were aware of the needs created by the
plague; besides taking immediate health measures they opened a
makeshift orphanage near St. Dominic's Church, thus earning the
gratitude of the whole city. Not satisfied with providing for the
physical well-being of these children, the mayor took steps to pro-
vide for their intellectual and moral welfare. To this effect he voiced
his opinion that no one was better suited than Don Bosco for this
task. As soon as Don Bosco learned of the mayor's wish, he gladly
hastened to cooperate with him and so notified him by letter. The
mayor replied as follows:
Turin, October 31, 1854
It was gracious of you to offer schooling to the poor boys temporarily
sheltered in St. Dominic's Orphanage. The Central Welfare Committee
has gratefully accepted your offer, and I gladly convey to you its thanks
and my own.
At your convenience, kindly contact Mr. Ioassa, administrator of the
orphanage, for necessary arrangements.
Thanking you again, I take this occasion to express my own personal
esteem and appreciation.
[John] Notta, Mayor
Necessarily, Don Bosco began spending several hours each day
with the sick and the orphans. He provided for their intellectual
and moral education by assigning some of the more gifted Oratory
boys and a cleric or two to teach them religion and other subjects.
This went on until the end of November.
We must not think, however, that Don Bosco started to care
for the orphans at St. Dominic's only when he formally volunteered.
Our own brother Peter Enria has left us the following written re-
port:
I first met Don Bosco in September 1854 at St. Dominic's where
about one hundred cholera orphans were sheltered and cared for through
the efforts of a private committee. Don Bosco came to visit us one day,

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A Lad of Promise
85
escorted by the administrator. I had never met him before, but he was
so friendly that I could not help liking him right away. He smiled at
everyone, asked us our names, and inquired whether we knew our
catechism or had already been admitted to confession or First Holy
Communion. We told him everything. When he came to me, I felt my
heart throb, not with fear, but with affection. He asked my name and
surname, and then said: "Would you like to come with me? We'll always
be good friends and get to heaven together. How about it?"
I answered: "Oh, yes, Father!"
He then added: "Is this boy with you your brother?"
"Yes, Father," I answered.
"Very well, he may come too!"
A few days later we both were taken to the Oratory. I was then
thirteen and my brother was eleven. My mother had died of cholera,
and my father was still stricken.
Seventeen years later in Varazze5 I recalled this incident to Don
Bosco, who was then sick. "Do you remember, Don Bosco, how your
mother used to scold you for always taking in new boys? 'You keep
taking in new boys, but who is going to feed and clothe them? We have
nothing, and soon it will be win~er!' "
In fact, the first few nights I had to sleep on a pile of dried leaves
with nothing to cover me but a little blanket. "Do you remember how,
after we had gone to bed, you and your mother mended our only pants
and jackets?" Don Bosco smiled as I reminisced, and he remarked:
"How hard my good mother worked! What a saintly woman! But Provi-
dence never abandoned us."
When the plague ended at the beginning of December, St. Domi-
nic's Orphanage was closed and the orphans were parceled out to
various institutions. Twenty of the smaller children were given to
Don Bosco and became that day his adopted children. They formed
a group by themselves, jokingly nicknamed the "babies." Before
the end of that year, as Peter Enria told us, another thirty boys of
the same age joined them.
The Public Welfare Committee of Turin deeply appreciated Don
Bosco's help at St. Dominic's Orphanage and his generosity in ac-
cepting a good number of orphans at the Oratory of St. Francis de
Sales. On its behalf, the mayor wrote to Don Bosco as follows:
5 A Salesian school was formally opened there in 1872. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Very Reverend and dear Father:
Turin, December 7, 1854
On behalf of the Public Welfare Committee for the cholera victims
and their families, I hasten to express my most sincere thanks to your
Reverence for your noble and generous assistance to St. Dominic's Or-
phanage. I am sure the orphans will pray for their worthy teacher.
While fulfilling this pleasant duty, I am happy to express my own
personal esteem and consideration.
[John] Notta, Mayor
In a previous letter, dated December 4, while asking Don Bosco
to accept an orphan named Andrew Fioccardi, the mayor had
added: "I take this opportunity to thank you on behalf of the Pub-
lic Welfare Committee for sheltering boys orphaned by the fatal
epidemic which for nearly four months has ravaged our city and
suburbs."
Meanwhile Don Bosco had arranged more suitable quarters for
his little orphans by setting aside classrooms and dormitories for
them. He then provided for their religious, scholastic, and tech-
nical education, first by himself for almost a year, and then with
volunteers from outside the Oratory. One of these orphans, named
Cora, was a very gifted boy and became quite an amateur actor.
For several years, both he and Charles Gastini provided lively en-
tertainment for the Oratory boys. Several orphans left the Oratory
as soon as they learned a trade, but they always retained their af-
fection for the man who had been a second father to them; others
remained longer, and some are still there, living witnesses of those
memorable days.
Peter Enria concluded one of his reports as follows: "I stayed on
at the Oratory, where Don Bosco and his mother had welcomed
us so lovingly. We looked upon Don Bosco's mother as if she were
our very own. We were all happy and content."

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CHAPTER 14
A Lost Sheep
THE events we have just related did not disrupt the pub-
lication of Lett,,re Cattoliche. An anonymous work entitled In-
formal Talks on Maintaining Good Health was readied for printing
in five issues: two in October, one in the first half of November, and
two more in February 1855.
The work consisted of ten talks on the physical and moral con-
sequences of excessive drinking and eating, of some immoral habits,
and of anger and selfishness. The author offered suggestions to help
overcome these faults, and he described the beneficial effects of
such self-reform. He also touched upon the private sinful lives of
the leaders of Protestantism. The final conversation offered a golden
rule for family and social life. The speaker was a friendly guidance
counselor who had been able to direct several young men and re-
store peace and happiness in their homes.
On the side, Don Bosco continued his efforts to increase the
number of subscribers by mailing out circulars to all the vicar gen-
erals in Piedmont. Some of the replies are still in our archives.1
He was also busy readying Il Galantuomo,2 the 1855 almanac.
Its contents included recipes for non-alcoholic beverages and for
stain removers, a list of major liturgical feasts, edifying anecdotes,
a dialogue on the sacrament of Penance, and two humorous poems,
one in Italian, the other in the Piedmontese dialect.
Particularly noteworthy is the Foreword in which Don Bosco
humorously breaks down some popular prejudices and gives credit
to the mayor and to other citizens for helping the poor during the
cholera epidemic. We shall here provide a few excerpts:
1 Omitted in this edition. [Editor]
2 See Vol. IV, p. 449. [Editor]
87

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Il Galantuomo to His Friends
I'm still alive, but what didn't I go through this past year! Around
midyear I lost my job; money ran out and debts began piling up. But
this was the least of my troubles. The cholera broke out and hit my
neighborhood. Ten friends my own age-I'm forty myself-healthy and
strong, were swept away like chaff. How ghastly their death! If they had
·on1y agreed to go to the emergency medical center, they might have
survived. But no, they believed old wives' tales of a poisoned drink, and
so they died anyway even without it! May the poor souls rest in peace!
I'm glad, though, that they received the Last Sacraments and I hope
that they're now with God in heaven.
Just as I was sure the worst was over and was ready to celebrate,
the biow fell on me. One of my sons and I caught the cholera. Lacking
proper care in our very poor home, we were both taken to an emergency
medical center. We were well looked after, but my son died. In those
anguished hours Divine Providence came to my assistance. The mayor
took my other two children into an institution-soon I hope to have
them back with me-and the Society of St. Vincent de Paul came to
my aid. Several times they brought me money, bed linen, and blankets;
they still give me one coupon for meat and two for bread each week.
If I am still alive,. thank God, I owe it to public and private charity.
May Heaven reward these good people and keep them all from the
cholera.
Meanwhile I've decided to mend my ways and pay more attention to
my soul. So don't be surprised, good friends, if this year I give up some
of my tomfoolery and become a little more serious.
I've been collecting bits of useful information and a few anecdotes,
and I hope they'll help you and your families. God be merciful to us,
keep us. from danger, and grant us better days. God willing, I hope to
see you again next year.
As long as the cholera raged, the Waldensians and the Evan-
gelicals-two Protestant sects that seemed to have joined forces in
assailing Don Bosco--suspended their attacks. However, once the
danger was over, they.again resumed their vicious campaign. This
time, though, discord flared between them when a committee of
three ministers submitted a common catechism that they had .pre-
viously been assigned to compose. Doctrinal differences and mutual
distrust split them wide open. As a result, new sects sprang up in

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89
the Alpine valleys and other localities, all proclaiming themselves
"free churches."
The seeds of discord had already been planted some time before
when they had tried to agree on the appointment of a minister for
their new church on the Viale del Re.3 The Waldensians' choice was
Amadeus Bert, whereas the Evangelicals preferred Father [Louis]
De Sanctis, an apostate Catholic priest. Things came to a head in
November 1854 when the Supreme Magistrate of the Waldensian
Church officially deposed De Sanctis, and the latter immediately
broke off relations with the Waldensians. The official organ of the
Evangelicals, La Luce Evangelica [The Light of the Gospel], in its
November 4 [1854] issue, broke the news in these stinging terms:
Minister De Sanctis, who has evangelized during the last two years in
Turin to everyone's satisfaction, has suddenly been deposed by the Su-
preme Magistrate of the Waldensian Church. This shocking decision
may unfavorably reflect on Minister De Sanctis' reputation among for-
eigners but not among Italians who know him. In view of this, La Luce
Evangelica invites the members of the congregation with enough stamina
for independent thinking to state whether or not they can in all con-
science, and in the presence of God our judge, approve the decision of
the Supreme Magistrate.
This setback for De Sanctis was God's way of calling him back
to the right path and to the bosom of the Catholic Church which
he had so shamelessly abandoned. Don Bosco, who always treated
his adversaries far differently from the way they treated him, on this
occasion tded his best to make De Sanctis' change of heart easier
by writing to him as follows:
Reverend and dear Father:
Turin, November 17, 1854
For some time I have thought of writing to you to let you know I
earnestly wish to talk to you and be a friend to you. I have been
prompted to do so now after attentively reading your books, in which
I think I perceive a genuine distress of heart and mind.
According to the papers you appear to be in trouble with the
Waldensians. If so, I offer you the hospitality of the Oratory, if you
3 See Vol. IV, pp. 157, 481f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
wish it. Why? So that you may do whatever the Lord may inspire you
to do. I offer you a modest room and board without the least obligation
on your part.
This is the feeling of friendship springing from the depth of my heart.
If you only knew how loyal and genuine my friendship for you is, you
would accept my invitation or wish me well for it.
May the good Lord grant my desire and make us one in heart and
soul for that same Lord who justly rewards them who serve Him in this
life.
Your sincere friend in Jesus Christ,
Fr. John Bosco
This letter profoundly stirred the misguided De Sanctis, and he
promptly replied:
Turin, San Salvario, Via de'Fiori, No. 1
Dear Reverend Father:
[November 18, 1854]
You cannot imagine how moved I was by your gracious letter of
yesterday. I never expected to find such generosity and kindness in one
who is my avowed opponent. Let us not fool ourselves; your stand is
diametrically opposed to mine. Yet, in my hour of affliction, you offer
me a helping hand even as you contend against me. You show that
you love me sincerely and practice that Christian charity which so many
can only preach. Would to God that Il Campanone's staff would imitate
you. They simply cannot write without insulting, discrediting, and ridi-
culing even the most serious things.4
·
I accept your offer of friendship as a precious gift. I hope soon to
have the occasion, without going against my conscience, of proving my
love for you not in words only but in deed and in truth.
For many reasons I cannot now accept your gracious offer, but its
deep impression upon me will not be easily erased. Meanwhile, let us
pray for each other that God may grant us the grace of being together
4 Il Campanone was a small Catholic daily which began publication that same
year in Turin. Sparkling with life, it became the scourge of the heretics and earned
their fierce hatred. On August 5, 1854 the Evangelicals published a manifesto of
resentment and rancor in these terms: "We appeal to the government, our laws,
and public opinion to destroy the troublemaking brood publishing Jl Campanone."
A fine example of tolerance!

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for all eternity before His throne, singing the hymn of those who have
been redeemed by the Blood of the Lamb.
Believe me in all sincerity to be
Your devoted friend and servant,
Louis De Sanctis
It is regrettable that De Sanctis did not accept Don Bosco's offer
and that he did not have the strength to cut himself off from his
shameful bondage! Unfortunately he rejected God's voice and con-
tented himself with thanking Don Bosco by letter and publicly in
La Luce Evangelica: "While the Waldensians keep treating Min-
ister De Sanctis in the manner known to all, Father John Bosco
writes him a kind, charitable letter offering him room and board.
Praise to whom praise is due!"
Then, in an open letter to the editor of La Buona Novella [The
Good News], he wrote: "I must pay due homage to truth. Catholic
priests have not treated me as badly as the Waldensians have."
Not satisfied with mere praise, Don Bosco still pursued his aim
by writing another letter to De Sanctis:
Turin, Valdocco, November 30, 1854
Dear Father:
I was very pleased to learn that you welcomed my letter. You tell
me that you are having difficulties. Since you graciously accept my
humble but loyal friendship, please allow me to bring you some com-
fort. I wish I could convince you that there are far more people who
sincerely love and respect you than perhaps you yourself imagine. I do
know that Canon [Louis] Anglesio, rector of the Cottolengo Hospital,
Father [John] Borel, spiritual director of the Rifugio, Father [Joseph]
Cafasso, rector of the Convitto Ecclesiastico, and very many others
share my own sentiments toward you, and all would welcome an oppor-
tunity to prove it.
Since you have graciously called me your friend, I am anxious to
meet you, both to make the acquaintance of one I hold dear but have
never seen, and also to tell you personally what I am now writing to
you. Perhaps you will let me visit you or meet you somewhere in town.
I would be delighted and honored if you would come to my home. It
would be mutually satisfactory, I am sure. Do not feel uneasy on any-

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THE BIOGRAPIDCAL MEMOIRS OF SAINT JOHN BOSCO
one's account. You need only tell me the specific day and possibly the
hour so that I will be sure not to be out.
Please accept my most cordial regards, and continue your friendship
with me. I wish you every blessing from God.
Yours most affectionately,
Fr. John Bosco
De Sanctis, a pitiable apostate priest and a writer of the anti-
Catholic Amico di Casa [The Family Friend], accepted Don Bos-
co's invitation on condition that he make no mention of him in his
writings, and he went to the Oratory. In greeting him, Don Bosco
doffed his biretta and did not cover himself until requested to do
so by his guest. He showed him his quarters and then led him
through the bookbinding shop run by Charles Gastini and the
other shops which were then beginning. He then conferred with
him at length that day and the next few days, especially about the
marks of the true Church.
Like all Protestants, De Sanctis admitted that the Church was
a visible society as clearly stated in the Gospels, but he maintained
that Protestantism was as old as the Gospels and was actually the
visible society of those believing in Jesus Christ and following His
genuine doctrine.
"But where was this church of yours before Luther and Calvin,
during the 1,500 years between the early Church and the Reforma-
tion?'' Don Bosco objected. "If your church was a visible one, it
must have had leaders. Tell me their names, their country of birth,
their succession, when and where they lived, and what liturgy and
discipline they used. I'd be satisfied if you could produce just the
name of a single one before Luther and Calvin who professed the
doctrines which you yourself profess today."
"One name? Is that what you want? Easy enough!" And De
Sanctis brought up the usual standbys-ancient heretics who had
had nothing in common with the 16th-century reformers.
After refuting his contentions and convincing him all the more
readily because De Sanctis was not altogether ignorant of church
history, Don Bosco concluded by saying: "Since your sect or church
was invisible for 1,500 years, it lacks the proper credentials and
so is not the true church!"

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A Lost Sheep
93
Occasionally some Oratory boys, sneaking up to the windows
of Don Bosco's rooms, managed to catch some words. Playfully
they would repeat among themselves: "Just tell me the name of
one, a single one!"
De Sanctis was convinced of his errors, but recanting was an-
other matter altogether. Father [Francis] Marengo was right, when
at about this time he wrote to Don Bosco: "The last issue of La
Luce Evangelica makes me think that Father De Sanctis is firmly
linked to the Italian Evangelical Society. It may prove fatal to him."
Nevertheless, some good came of these talks. Don Bosco's gen-
erosity to a well-known opponent, now fallen in disgrace, somehow
softened his enemies. From that time on the Waldensians put aside
violence and limited their attacks to polemics.
Yet Don Bosco did not give up trying to bring Father De Sanctis
back to the Church. He wrote to him again during the following
year:
Reverend and dear Father:
May 20, 1855
Anxious that our friendship not be merely in words, I have always
hoped for a chance to make it a fact. Your words and writings seem
to reveal a certain uneasiness, and therefore I have kept looking for
some favorable circumstance to tell you of my earnest concern for your
eternal salvation. I trust that-having granted me the gift of your
friendship-you will reciprocate by confiding your hopes and fears.
I am anxious to talk to you, not in an argument unbecoming friends,
but in a kindly manner in search of truth.
I tell you quite frankly that I wholeheartedly and fervently desire
your soul's salvation and am willing to make any sacrifice to achieve
that end. All I want to know is whether you feel tranquil about your
eternal salvation, whether you believe that a good Catholic may be
saved, and whether there is greater assurance of salvation in the Cath-
olic Church than elsewhere. Rest assured that whatever you say or
write will never compromise your social, civil, or religious status, be-
cause everything you say or write to me will remain strictly confiden-
tial.
This letter may surprise you, but that is the way I am. When I
strike up a friendship, I am anxious to continue it and to do all I can
for a friend.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
May the good Lord bless and keep you in good health. With the
greatest esteem I am at your service for anything I can do for you.
Your affectionate servant and friend,
Fr. John Bosco
Father De Sanctis was well aware how sincere Don Bosco's
friendship was. Passion may have dulled his intellect, but he could
not help recognizing the falsity of his teaching. When he visited
Don Bosco, he could not rebut the cogent reasons with which the
saintly priest tried to win him back to the Church. He could only
attempt to justify his stand by saying: "I have a family, and I have
no other means of support."
Don Bosco would reply: "You may be sure that Catholics will
not forsake you; I am ready myself to share my bread with you.
I shall assist you in every possible way."
"Yes, yes, but what about my wife? She will never consent."
To overcome this difficulty, Don Bosco even volunteered to pro-
vide for her, but De Sanctis would not hear of it. The last time he
visited Don Bosco, he did seem to hold out a ray of hope for his
conversion, for he was grateful and moved to the point of tears for
the kindness that had been shown to him.
However, the poor apostate could not bring himself to break his
shameful ties. Some years later he suffered a stroke and died almost
instantly, whispering to the companion of his sinful life: "I'm dying,
I'm dying!" Let us hope that in those last moments of his life he
was able to make an act of contrition.

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CHAPTER 15
A Heavenly Mother
Q N August 1, 1854 Pope Pius IX proclaimed a Holy
Year in an encyclical that exhorted the faithful to do penance and
call upon the Immaculate Virgin's intercession that God might re-
voke or at least mitigate His impending punishments. In granting
the Jubilee, the Pope also requested the prayers of the bishops and
faithful that God would mercifully "enlighten us with His Holy
Spirit and enable us soon to reach a decision concerning the con-
ception of the Most Holy Mother of God, the Immaculate Virgin
Mary-a decision redounding to the greater glory of God and of
our beloved Virgin Mother."
In the Turin archdiocese the Jubilee celebration was set for Octo-
ber 1 to December 31. For the occasion, the November issue of
Letture Cattoliche, printed by De Agostini Press, was entitled The
Jubilee and Prayers for the Visits to Churches. After giving the full
text of the encyclical, Don Bosco wrote this Foreword:
The main purpose of this booklet is to show the Jewish origin of
the Jubilee and its adoption by the Catholic Church.
For the sake of authenticity and accuracy I have diligently checked the
most ancient and reliable authors. I have also included some practices
of piety for the prescribed visits to the three selected churches.
This booklet will also disprove the all~gation of Protestants and
fallen-away Catholics that the Jubilee and other indulgences are of
recent origin.
My dear friends, read these pages attentively. This could possibly
be the last Jubilee for both me and you. Happy will we all be if we
take advantage of it. Our merciful God welcomes us; heavenly treas-
ures are within our reach. Would to God that we all avail ourselves
of them.
Fr. John Bosco
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The December issue was also timely because in those very days
anticlericals diabolically blasphemed Our Blessed Mother in speech
and writing. The booklet, written by Father Costa of Rome, was
entitled Considerations on the Expected Dogmatic Definition of the
Immaculate Conception and a Novena. It briefly outlined the doc-
trine of the Immaculate Conception, the thinking of the Church
throughout the centuries, her intent in promulgating this dogma,
and the duties this would impose upon the faithful.
This booklet was also an expression of the Oratory's gratitude to
Mary. The promise which Don Bosco so assuredly had made to his
boys1 had been kept so well that even skeptics were astounded. At
the time there were about a hundred boys living at the Oratory with
Don Bosco and his mother. In their immediate neighborhood the
cholera had raged so violently that no family had been spared. Yet,
after a four-month-long epidemic, not a single person at the Oratory
had succumbed. A roll call showed that no one was missing. The
plague had surrounded them, had advanced to the very gates of the
Oratory, had even penetrated into Don Bosco's very room, yet an
invisible hand had forced its retreat and spared the lives of all.
Another amazing fact was that the boys who had volunteered to
nurse the sick were in excellent health. Their rosy cheeks suggested
a pleasant vacation in some healthy country spot rather than the
pestilential atmosphere of makeshift hospitals. All who knew the
facts marveled, for it was impossible not to see God's visible pro-
tection and mercy.
We stated above that the plague had penetrated even into Don
Bosco's room; to be more specific, it attacked him, and we must
now say that it even laid hands on him.
As we formerly said,2 Don Bosco had begged God to accept his life
in exchange for that of his boys, should the cholera strike any of
them. His offer was put to the test. Mamma Margaret told Father
[John] Bonetti what happened. One evening, during the first week
of the epidemic, Don Bosco came home dead tired and went straight
to bed. After a short sleep, he awoke extremely weak and cold. He
felt all the symptoms of the cholera: dizziness, nausea, and cramps
in his legs and feet. He sat up in bed. What should he do? He
1 See p. 50. [Editor]
2 See pp. 52f. [Editor]

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A Heavenly Mother
97
grasped the bell to call someone, but on second thought he did not
ring it, so as not to alarm the boys. Instead he prayed to the Blessed
Virgin while resigning himself to God's will. Then he gave himself
the standard treatment for cholera. Tightly holding the sheet and
blankets he began to exercise his legs and feet as vigorously as he
could, so much so that within a quarter of an hour, weary and
gasping from fatigue, he broke into a sweat and again fell asleep.
When he awoke all the symptoms had disappeared. This was the
only case of cholera at the Oratory. We conjecture that it must
have been prompted not only by his love for his boys, but by an
even more sublime motive of lively faith-the triumph of the
Church and of the Blessed Virgin Mary. From certain words and
writings of his, we have well-founded reasons to believe that Don
Bosco generously offered his life to God so that the dogma of the
Immaculate Conception would be proclaimed that same year. We
also know with certainty that he spoke highly of people who in
1854 had made a similar vow. We therefore believe that the cholera
attack was proof that his sacrifice was acceptable to God and that
his recovery was due to the Holy Virgin's goodness.
Once the plague had completely spent itself in the city and its
~nvirons, Don Bosco wanted his boys to show their gratitude to God
for having protected them so lovingly. As a day of thanksgiving,
he chose December 8, the feast of the Immaculate Conception, the
very day when Pius IX would solemnly proclaim that dogma in
St. Peter's, attended by two hundred cardinals, patriarchs, arch-
bishops, and bishops, many from distant countries. On the morning
of that memorable day the boarders and many of the day boys
devoutly received the sacraments to honor Mary Immaculate who
had shielded them with Her motherly mantle. In the evening, Don
Bosco gave a suitable talk to dispose their hearts to render public
thanks to God. After explaining to them in simple terms the dogma
that was being promulgated that day, he went on to speak of Mary's
power and goodness to Her devotees and concluded by saying that
since all danger from the cholera was now over, they all had reason
to give thanks to God for being spared. He compared the cholera
to the Angel of Death who of old had stricken Egypt. For a better
appreciation of the singular favor they had received, Don Bosco
narrated several mournful episodes which had taken place in Liguria

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and Piedmont and in Turin itself, right in their own neighborhood.
"Yes,'' he concluded, "yes, my beloved sons, let us thank God. We
have good reason to do so because, as you see, He has rescued us
from a thousand mortal dangers. That our thanks may be more
acceptable to Him, let us accompany them with a heartfelt, sincere
promise to consecrate our lives to Him alone by loving Him with
all our hearts, practicing our religion faithfully, observing His
commandments and those of the Church, and avoiding mortal sin,
which is infinitely worse than any cholera or plague." He then
intoned the Te Deum, to which the boys responded with the greatest
fervor and love.
Indeed overjoyed during those days, Don Bosco transfused his
joy into his pupils, who showed it in song, music, and poetry in a
special assembly program. For Don Bosco the promulgation of the
dogma of the Immaculate Conception had been the answer to many
prayers and Masses he had said to hasten this long-awaited defini-
tion. Now he continued to pray to and thank the Lord for having so
glorified the Queen of Angels and of men. The feast of the Im-
maculate Conception became his favorite feast, although, of course,
he continued to observe the feast of the Assumption with great
solemnity.
No one could adequately describe Don Bosco's love for Our
Lady. His devotion to Her came second only to his devotion to the
Blessed Sacrament and he continually fostered it with visible filial
love, whether preaching, hearing confessions, or talking informally.
He seemed to live only for Her. He often visited Her shrines, and
he always had a supply of medals and holy pictures to give away,
especially to the children. As they crowded about him, he urged
them to wear the medals devoutly and pray every day to the Blessed
Virgin.
With a sense of holy joy he joined his boys in singing Her praises
both inside and outside the church. Not content with that, after
intoning the hymn Noi siam figli di Maria [We Are Mary's Sons],
he would also joyfully tap out the tempo with saintly simplicity.
Canon [John Baptist] Anfossi informs us: "Don Bosco wanted his
boys to praise Mary at all times. I remember singing many a hymn
with him. He could inspire such enthusiasm for Our Lady that one
Sunday evening, on his way to Valdocco from the Guardian Angel

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A Heavenly Mother
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Oratory in Bargo Vanchiglia with a crowd of boys, including my-
self, as soon as he intoned the hymn Mille volte benedetta, o
dolcissima Maria, we immediately joined in and sang it lustily while
crossing Piazza Emanuele Filiberto." During these same years he
was overjoyed whenever his pupils asked permission to build little
shrines in the study hall and in the dormitories to add solemnity to
Mary's month.
On his part, during the month of May and the novenas in honor
of the Blessed Virgin, he would speak of Her virtues, prerogatives,
or favors, and end up by suggesting the practice of some virtue in
Her honor. He never failed to announce forthcoming feasts of the
Blessed Virgin, on which occasions he always exhorted his boys to
receive the sacraments, while he himself would hear confessions for
hours on end. If he could not preach on one of these feasts, he
always saw to it that a priest was invited who knew how to inflame
the boys' hearts with love for the Blessed Virgin.
Often, when speaking to a student, he would quote a passage of
the Vulgate which the Church applied to Our Lady, such as: Beatus
homo qui audit me, et qui vigilat ad fores meas quotidie et observat
ad postes ostii mei. Qui me invenerit inveniet vitam et hauriet
salutem a Domino. (Prov. 8, 34) He would then ask the boy to
translate it and would comment on it, exhorting him to trust his
heavenly Mother with all his heart, assuring him that through Her
he would obtain all the graces he needed.
He urged the festive oratory boys to recite the third part of the
rosary daily, and rather than have them omit it for lack of time, he
asked them to say it while at work or on their way to and from their
shops. He maintained that the rosary was a wonderful means for
acquiring the virtue of purity and a sure protection against the
snares of the devil.
He ardently promoted all forms of devotions which he knew
pleased the great Mother of God. He was instrumental in intro-
ducing into many parishes of Piedmont the recitation of three
"Glory's" after the Angelus. By and large, this was not then the
custom, but Don Bosco did it because he learned that a devout
person had come to know through private revelation that this would
be most pleasing to Our Lady.
As a matter of policy he always began, pursued, and completed

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
his undertakings by invoking Her aid. Whenever he had to mail
circulars, he always saw to it that they went out under the date of
one of Her feast days, postponing the mailing for several weeks if
necessary. He did the same when launching a new project or con-
ducting a serious meeting with his co-workers. He credited all his
achievements to the Blessed Virgin; in his sermons and talks he
kept repeating that all the success of the Oratory and the Con-
gregation was due to Mary's goodness. Throughout his life he never
took an important step without first entrusting his plans to Her
protection.
His most familiar invocation was: Maria Mater gratiae, Dulcis
parens clementiae, Tu nos ab hoste protege, Et mortis hora suscipe
[O Mary, Mother of Grace, sweet Mother of Mercy, defend us
against the enemy, and receive us at the hour of death], and Mary
truly assisted him in all his needs.
"Mary has always been my guide," he would often exclaim. No
one can deny the evidence of the very many favors he obtained
from Her for himself, his boys, and the people who sought Her
protection through him. The boys often said among themselves:
"Don Bosco must be very influential. with Our Lady because She
obtains so many favors for him." People were also convinced that
the Blessed Virgin would not refuse him. His boundless faith in Her
became even more lively when ministering to the sick and obtaining
extraordinary recoveries. When giving his personal blessing he in-
voked the powerful protection of Mary upon those present or far
away. He claimed credit for nothing and kept repeating: "How
good Our Lady is!"
The Queen of Heaven and earth, whom Don Bosco always looked
upon and invoked as his sweetest Mother, reciprocated his love and
that of his boys by watching over the Oratory directly. Her novenas
spelled disaster to the unworthy ones. On announcing them, Don
Bosco would say: "Let us make this novena well because Our.Lady
wants to clean up the house and drive away the undeserving."
Unfailingly some fox or wolf was unmasked during these no~enas,
notwithstanding a clever disguise, and for one reason or ano~her-
and often of his own accord-left the Oratory. It was common
knowledge that this happened hundreds of times.
Let the above suffice for the present. What Our Lady did for

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A Heavenly Mother
101
Don Bosco, and what Don Bosco achieved with Her help by his
efforts, words, and writings, we shall narrate in the course of our
story.
Bishop [John] Cagliero, Father [Michael] Rua, Canon [John
Baptist] Anfossi, Father [Francis] Cerruti, John Villa, and others
still living bear testimony to what we have narrated. We also possess
written authoritative depositions by Father [Felix] Reviglio, Father
[John] Giacomelli, and Father [John] Bonetti whom God has al-
ready summoned to eternity.

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CHAPTER 16
Don Bosco and Purity
DON Bosco's ardent love for Our Lady stemmed from
his purity of heart and was, in turn, a proof of that purity. We are
indeed convinced that more than anything else this was the secret
of his greatness. God endowed him with extraordinary gifts and
made him the instrument of wonderful works because he always
kept himself pure and chaste. "Just by looking at him," Father
[John Baptist] Piano1 once declared, "you could tell how much he
loved purity."
His words and gestures, indeed his whole manner, effused such
candor and virginal innocence as to charm and edify all who ap-
proached him, even reprobates. His angelic countenance had a
fascination of its own. He never uttered a word that could be con-
sidered less than becoming. Nothing in his demeanor even slightly
suggested worldliness. To his intimate friends the most extraordi-
nary thing about him was his extreme care never to offend modesty
even in the slightest way. Some of his co-workers took pains to
scrutinize his exterior life thoroughly, sometimes even to the point
of spying on him through keyholes, yet they never once observed
him in any unbecoming attitude. Not even once was he seen to
cross his legs, to stretch out in an armchair, or to put his hands
inside his coat or in his pockets even in extreme cold. He never per-
mitted horseplay in his presence, even if only for its coarseness; any
slightly off-color remark made him blush and drew an admonition
from him.
His writings are all veritable models of extreme delicacy in this
respect, a crystal-clear reflection of his state of soul. Father [Mi-
chael] Rua stated: "As young clerics, both I and my companions
1 Assistant pastor and later pastor of the Gran Madre di Dia Church in Turin.
[Editor]
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Don Bosco and Purity
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sometimes felt at a loss on how to present certain Old Testament
episodes. On consulting his Storia Sacra [Bible History] we always
found a way to describe them without the slightest indelicacy. We
can say also of him what was said of Our Divine Savior: his ene-
mies accused him of many things, but they never dared to question
his chastity. We must conclude, therefore, that he heroically main-
tained this virtue through his entire life."
One day Father [Michelangelo] Chiatellino2 sought Don Bosco's
advic;e as his spiritual guide. Whenever this good priest heard con-
fessions, he worried over their integrity because he always feared
he had not asked the necessary questions. To restore his peace of
mind, Don Bosco told him that once he had gone to confession to
an inexperienced priest. To the various questions put to him in
regard to one sin or another, Don Bosco kept replying that, with
God's grace, he had never fallen into it.
"Have you ever committed this sin?" the young priest asked him.
"No, Father, never. God has always helped me."
"And what about this other sin?"
"Not that one either, thank God!" Don Bosco had replied. He
then told Father Chiatellino that the confessor had seemed uncon-
vinced and apparently doubted his sincerity. It was his opinion, he
added, that if a person was presumably sufficiently instructed, the
confessor would do well to observe the safe, prudent rule of accept-
ing at face value his self-accusation and not to worry himself or the
penitent. He was therefore to put his mind at rest, for his fears were
without basis.
Relating this, Father Chiatellino added: "As I listened to Don
Bosco's words and matched them with something else I remembered
hearing him say inadvertently on one occasion when giving me
important advice, I became convinced that Don Bosco had never
fallen into a grievous fault."
Father Ascanio Savio, who closely studied Don Bosco for forty
years from the first day of their acquaintance, declared that he,
too, was positive that Don Bosco had never lost his baptismal in-
nocence, and that this opinion of his was shared by fellow priests.
Don Bosco allowed men to kiss his hands because a priest's hands
are consecrated and endowed with a divine character and authority.
2 One of Don Bosco's first co-workers at the Oratory. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
His every action made that obvious. Occasionally he also permitted
women this token of respect, but without holding their hands; fre-
quently he evaded them courteously.
During the early years of the Oratory there was no reception
room, and so he received people after Mass in the porticoes; he was
never seen to give audiences to women in his room. When additions
were later made to the building, the room where he received visitors
had an' adjacent waiting room attended by a member of the house-
hold who announced his visitors. When women were ushered in, he
always kept the door ajar so that people could freely look in. If at
times a lady visitor dressed somewhat frivolously, he would always
stare at the floor. Father Rua, Father Piano, and hundreds of others
stated this.
During the audience he always kept a little distance from his lady
visitors and never positioned himself directly opposite them. He
never looked squarely at them and never shook hands when they
were introduced or left. He usually tried to dispatch business as
quickly as possible. Since many of them sought comfort, he always
refrained carefully from endearing expressions that would have
healed a wound only by opening another. With a grave mien he
consoled them in their troubles with a remedy which he often used-
the invocation "God's will be done!" Another frequent exhortation
of his was: "God never forsakes anyone. Those who have recourse
to Him with a clean conscience and fervent prayer will obtain every-
thing they need."
He never addressed women, even relatives, with the familiar form
of "thou" except little girls, and even with them he was always quite
reserved. Occasionally some woman would ask him to bless her by
tracing the Sign of the Cross over her forehead or eyes, in the hope
of a cure, but Don Bosco never consented. When a woman one
day took hold of his hand and tried to place it on her head, he
scolded her severely in the presence qf Father Rua.
On the streets he never greeted ladies of distinction first, even
though they might be his benefactresses. He never called on women
unless his priestly duty or some other grave reason demanded. it.
Several times he was offered a ride by noble ladies who happened to
be going his way, but he always graciously declined the offer unless
he was accompanied by a co-worker or by another man.

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Such careful reserve he also inculcated into his followers. Father
Felix Reviglio writes: "I remember on my appointment as pastor
and vicar forane of Volpiano that Don Bosco cautioned me never
to caress young girls, even lightly, as a reward or encouragement.
'That can only cause gossip,' he said. Later, when I was transferred
to St. Augustine's in Turin, he urged me to be on my guard and
reserved even when it might not be needed, so as to keep the repu-
tation of a chaste pastor untarnished."
Don Bosco was very jealous of this reputation. We are indebted
to Father Angelo Savio and Bishop [John] Cagliero for the follow-
ing episode. Don Bosco once arrived at Castelnuovo in need of a
shave and immediately went to a barbershop. A woman greeted
him courteously and asked him to take a seat, assuring him that he
would be taken care of quickly. The barber, her father, having no
sons, had taught her the trade. She began wrapping a towel about
Don Bosco. "So far, so good," Don Bosco thought, expecting to
see the barber appear any moment. But when he saw the woman
strop the razor and prepare to lather his face, he leaped to his feet
and took his leave, saying: "I shall never let a woman lead me by
the nose. No indeed! Until now no woman but my mother has ever
touched my face!" And out he stalked. We must add, too, that when
he was sick he never allowed women to look after him-not even
nuns. Likewise, he never permitted anyone at his bedside except
older co-adjutors who always admired his extreme care to avoid
even the slightest suggestion of immodesty.
"Out of the abundance of the heart the mouth speaks." [Matt. 6,
45] In his sermons, homilies, talks, and conferences, Don Bosco
knew how-to kindle love for purity. He always spoke of the price-
less value of this virtue. He loved to describe the beauty of a chaste
soul, its inner joys, its temporal and eternal rewards, and its singular
privilege in heaven to follow the Lamb wherever He goes. His words
had such a marvelous effect that his hearers could not help being
enamored of purity, as John Villa3 and thousands of others still
fondly attest. When speaking of purity, Don Bosco appeared to be
more an angel than a man. His listeners were prompted to remark
to each other: "Only one as pure and chaste as an angel can possibly
speak in this way about purity!" Often-even during playtime-he
3 A pupil of Don Bosco. He started frequenting the Oratory in 1855. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
startled his boys with such exclamations as: "I wish you were all
like St. Aloysius!" or "Let us keep our promises! I hope that our
infinitely merciful God will let us all be together one day in heaven
robed in baptismal innocence." To some doubting Thomas Don
Bosco would say: "There, now! Remember: 'I can do all things in
Him who strengthens me.'" [Phil. 4, 13] He especially inculcated
devotion to the Blessed Virgin, urging all, when tempted, to invoke
Her and say: "Mary, help me!" He even suggested that they initial
this invocation in their books. He also forewarned them of possible
dangers.
Besides recommending the usual spiritual means, he stressed the
need to keep oneself constantly occupied and to be active in games
during recreation. He disliked anyone laying hands on others, link-
ing arms, or holding or tightly grasping hands. He would not toler-
ate the boys' horseplay or playful hugs. Rigorously, but discreetly,
he repressed particular friendships, even if harmless at their start;
on this point he was adamant. He not only heartily abhorred foul
talk; he could not stand any vulgarity that might arouse thoughts
or feelings less than chaste. "Let such words not even be mentioned
among you," he exclaimed. [Cf. Eph. 5, 3] He also exhorted all to
behave so well as to dispel every slightest doubt of their conduct.
When giving these exhortations, although Don Bosco spoke more
of purity than its opposite, he alluded to it sparingly and prudently.
He avoided enumerating such sins; temptations of this sort he called
"bad," and a fall he labeled a "misfortune." He was not quite satis-
fied either with the word "chastity"; he preferred "purity" as being
more comprehensive and less suggestive.
The horror his boys felt for this sin was _the effect not so much of
his words as of a complex blend of Divine grace, personal convic-
tion, love, and fear overflowing from Don Bosco's heart into their
own. To encourage them to resist the devil, he would frequently
exclaim: "Short are our sufferings, eternal our joys." [Cf. 2 Car.
4, 17] He would sadly weep over the many young people ruined by
impurity. Once he even wept publicly when developing this theme
with great depth of feeling. "Rather than have such sins committed
in the Oratory," he exclaimed, "it would be better to close it! Such
sins call down the wrath of God even on entire nations." The boys

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Don Bosco and Purity
107
would go to bed deeply moved and pensive, determined to keep
their hearts pure for God.
"Blessed those days," Father [Joseph] Bongiovanni observed,
"when even the slightest blemish moved us to tears and drove us at
once to the confessor. Such was the effect of Don Bosco's words."
Father [Felix] Reviglio, who lived many years at Valdocco,
added: "One could swear to the fact that at the Oratory there was
an air of purity that was indeed extraordinary."
In this matter Don Bosco fashioned his young clerics after him-
self, admonishing them if he ever detected undue familiarity be-
tween them and the boys. He never permitted them to hold the boys'
hands, bring them into their cells, or linger near their beds unless it
was strictly necessary. He insisted that all dealings with boys take
place in the open, and under no pretext at all in a secluded spot.
He warned them to guard their actions, words, and writings lest
the slightest doubt be cast on their purity. He stressed the need of
strict self-control over the senses; whenever he sent them to girls'
academies for religious services, he cautioned them to leave their
eyes at home. "This act of self-denial," he used to say, "is purity's
effective safeguard."
One day he went out with a young man of the Oratory. On reach-
ing a particular square, the young man absent-mindedly began
staring at a certain window. Don Bosco interrupted his reverie and
asked: "What are you staring at?" His reply was satisfactory. Re-
assured, Don Bosco, as though voicing his thoughts, said in a low
tone: "I made a pact with my eyes." [Job 31, l] For this reason he
tried to prevent young women from calling on him at the Oratory
by arranging some other meeting place. Various letters of his bear
this out. We shall cite one here:
My dear Countess:
Turin, July 13, 1854
When I arrived at St. Francis [of Assisi Church], it was already
too late to send word to you. Please be so good as to tell your mother
that I shall be at the Convitto Ecclesiastico tomorrow afternoon from
3 to 5. Ask the doorkeeper to call me.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
May God bless you, so that your virtuous life may gladden your
wonderful parents.
Gratefully,
Fr. John Bosco
When asked for his advice on a priestly vocation, his adamant
reply was that Holy Orders should never be suggested to or con-
ferred on those who could not be depended on for purity of life.
When exhorting clerics to take anxious care of the boys, he cited
Our Lord's example, but lest it might be misconstrued, he never
quoted in full, or without suitable comment, those Gospel passages
telling how the Divine Savior clasped children to His heart. His
reason was that they could not duplicate without risk what Our
Lord had done. He never ceased urging them to watch over the boys
and to keep from them anything that could arouse unseemly curios-
ity or evil thoughts. "Keep this in mind," he would tell them. "Mo-
rality! That's what really matters. Safeguard morality! Put up with
everything-liveliness, impudence, thoughtlessness-but never tol-
erate the offense of God and especially the vice contrary to purity.
Be truly on the alert in this regard! Concentrate all attention on the
boys entrusted to you."
When with youngsters, he was himself a teacher and model in
word and deed to all his priests, clerics, and coadjutors. His purity
was so sterling, spotless, and evident as never to be called into the
slightest doubt. His love for boys-particularly the poorest and
most abandoned, those who needed him most because of their
greater moral dangers-was always gentle in the extreme, deep and
strong, but totally spiritual and truly chaste. He endeavored to ex-
press his love in many ways, but he never permitted himself too
tender a gesture and never held a boy's hand in his at length.
He was a true image of Our Savior among children. His purity
was like a robe which clothed him from head to foot; knowing his
innocence and purity, boys willingly approached him and opened
their hearts to him. Father Leonard Murialdo declared that Don
Bosco's love for boys prompted them to reciprocate to such a degree
that we would be hard put to find a similar example.
Canon [Hyacinth] Ballesio also testified in this regard:

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Don Bosco and Purity
109
Don Bosco displayed a simple, genuine, and very chaste nimbleness
when playing with his boys, while they tugged at him from all sides
during games, or when he performed sleight-of-hand tricks or chal-
lenged them to a race. Not only his words but his very presence and,
even more, a glance or a smile of his inspired love for purity. In our
eyes this virtue was one of his most magnificent ornaments and the
reason for our reverence and affection. Often, if he was not playing
himself, a crowd of boys would clasp his fingers while he entertained
them in pleasant and useful conversation. Always reserved, if at times
he wanted to whisper a word in private to a boy, he would bend the
boy's head toward him a bit and either suggest a favorite invocation
or ask for a prayer. He permitted the kissing of his hand and availed
himself of this gesture to detain some lad he wished to admonish or
encourage. Both then and later on as adults, the boys and even the
priests were always eager to pay him this act of respect. They were
prompted by esteem and profound veneration for him as though they
were kissing a relic.
Father John Turchi also stated: "When we gathered around him,
his presence inspired us with such love of purity that it would have
been unthinkable for us to harbor unbecoming thoughts. My com-
panions felt the same way." Bishop Cagliero remarked: "When Don
Bosco heard our confessions, his manner was so reserved and com-
posed and such candor breathed from him that we could not help
assuming a devout deportment and feel as though we were in
heaven itself. How well he knew how to inspire an ardent love of
chastity with just a few words!"
We shall add that he was never seen to caress any of the boys,
as others might quite becomingly have done in the same circum-
stances. As a reward or a sign of his benevolence, he. would at most
lay his hand for a moment on the boys' heads or shoulders, or barely
brush their cheeks. "These caresses," Father Reviglio testified, "were
so pure and fatherly as to transfuse in us his own love of purity.
We were enchanted and became ever more determined to practice
this beautiful virtue." We must also stress that whenever any boy
went to consult him privately in his room, he treated him with even
greater reserve. Although always affectionate in all he said, he never
permitted himself even the slightest sign of familiarity.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
From his earliest years to his dying day, Don Bosco instilled a
love of purity in his boys. Notwithstanding their varied social back-
grounds and places of origin, they so fully appreciated and treasured
this virtue that its splendor shone in most of them. It was obvious
in their words, looks, and deportment. No one could describe the
horror they had of sin. From this stemmed that sound, genuine, en-
dearing piety that was the chief hallmark of the Oratory-a piety
indeed beyond their years and incredible to outsiders. We saw those
boys in church thousands of times, their faces so radiant with love
as to enchant the spectator, and suffused by such innocence as to
defy description. Truly, they reflected the image of Our Divine
Savior. "Blessed are the pure of heart, for they will see God." [Matt.
5, 8]
Occasionally Don Bosco took along some of these boys-without
their suspecting the motive-when visiting certain noble families
so that they might serve as models for their sons. For the same pur-
pose, patrician families took their children to the Oratory church
services.
A certain distinguished old professor, a former Oratory pupil,
gave the reason for the love of God and the purity of the Oratory
boys. "When I think back over all the things I saw during the more
than ten years I was at the Oratory, I am sure that no other priest
among the many I have known was ever inspired by such pure and
ardent love of God as Don Bosco, or labored so intensely so that all
would love Him."

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CHAPTER 17
Ominous Messages
I N marked contrast to the peace and guilelessness of the
just, evil passions kept leading many people to scheme up new ways
to harm and vex the Church. They yearned to strip her of her
property rights as a step toward destroying, if possible, her influence
over the people; in reality, they were aiming at rebellion against
God.
The Catholic Church is a true spiritual society totally independ-
ent of all earthly jurisdiction by reason of her supernatural goals.
But being made up of men, she cannot do without material things
such as churches, seminaries, episcopal residences, rectories, con-
vents and monasteries, and various other possessions. These are
necessary for the maintenance of the clergy and of her numerous
charitable institutions and for the fulfillment of all the other obli-
gations stemming from her Divine mission. Since the Church is
destined to last until the end of time, she will always need material
things. Her very nature, therefore, postulates the right of ownership,
a right not stemming from, or depending on, the State but proceed-
ing directly from Jesus Christ Himself in virtue of His dominion
over the entire universe. "All authority in heaven and on earth has
been given to Me. Go, therefore, make disciples of all the nations."
[Matt. 28, 18-19]
In their vast campaign of hate against the Church, the anticleri-
cals-after contesting her legislative, executive, and judiciary rights
-now plotted to deny to her the right of ownership and all terri-
torial jurisdiction. Very craftily they were steadily carrying out
their plans. Some provincial councils [in Piedmont], taking their
cue from them, had already passed a bill confiscating all ecclesias-
tical property, but in 1852 the government had officially refused to
ratify it. This sparked a campaign of petitions. An ad hoc com-
111

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
mittee submitted to the two Chambers the petitions of one hundred
municipal councils, of thirty-two delegate councils, and of 20,213
citizens in favor of confiscation of ecclesiastical property, a reduc-
tion in the number of dioceses, the suppression of monasteries, and
the abolition of clerical exemption from military service. The ad
hoc committee declared itself favorable to such demands and
pointed out that Church property-including simple benefices, con-
fraternities, legacies, and other charitable foundations-represented
a capital of ,three hundred and eighty million lire with a revenue of
fifteen million, assets that would have greatly bolstered the State
coffers.
To parry these blows, the bishops issued timely statements which
termed the very grievous injustice of the confiscation of church
property a true sacrilege. Civil law itself acknowledged the Church's
right to own property. Article 2 of the Codice Albertina stated:
"The king considers it an honor to defend the Church and uphold
the observance of her laws in matters subject to her jurisdiction."
Article 25 was even more explicit: "The Church, municipalities,
public institutions and societies authorized by the king, and other
moral bodies have a juridical personality and enjoy civil rights in
conformity with the modifications determined by the law." More-
over, the Constitution, guaranteeing personal liberty, declared in-
violable one's domicile and all properties without exception.
But all this was ignored. The monasteries that had been turned
into emergency medical stations at the outbreak of the cholera were
not restored to their rightful owners once the emergency ceased.
Countless hints were given that the passage of the confiscation law
was imminent. Understandably, Catholics in Piedmont were gravely
apprehensive. Under these circumstances Don Bosco felt inspired
and constrained to try to avert further attacks on the Church. We
shall now relate a memorable incident which throws fresh light on
the mission which God had entrusted to His faithful servant, Don
Bosco. We shall report this incident as we heard it from Father
Angelo Savio, who not only was one of the many witnesses but also
played a leading part. We shall not depend only on our memory but
shall avail ourselves of notes which Father Savio himself dictated
and then edited.
After it became public knowledge that plans were afoot to sup-

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Ominous Messages
113
press religious orders, Don Bosco in one of his Good Nights dwelt
on the maledictions with which the dukes of Savoy had threatened
their own descendants, on founding the abbey of Altacomba,1 if
they should dare to destroy it or usurp its possessions. The curse
had been written into the abbey's charter. The recital of such dire
threats caused Angelo Savio, then a young cleric, to conceive a
bold idea. Without suggesting it, Don Bosco had cleverly put it into
his head, and that was enough. The cleric found a copy of the
foundation charter, made a transcript of all the maledictions, signed
his paper, and mailed it to the king. Victor Emmanuel II under-
stood the message. At once he sent for his friend and trusted coun-
selor, Marquis Dominic Fassati, the scion of one of the most noble
families of Piedmont. Loyal to his king, he had served him valiantly
in war and peace, distinguishing himself on the battlefields of Lom-
bardy in 1848 and 1849. In recognition of this, he had been named
commander of the king's bodyguard, the modem version of the
Praetorian Guard. He had married Marie De Maistre, daughter of
the illustrious Rudolph and worthy niece of Joseph De Maistre, a
skilled diplomat, profound philosopher, and talented writer greatly
appreciated to this very day. Marie De Maistre was so gifted and
beloved that Queen Maria Adelaide, consort of Victor Emmanuel
II, chose her to be her lady-in-waiting and her most intimate friend
and confidante.
It so happened that Marquis Fassati was also a warm admirer
and supporter of Don Bosco. He often visited the Oratory as though
it were an extension of his own family home and taught catechism
to both day boys and boarders.
The king showed the marquis the copy of the foundation charter
of Altacomba Abbey. He felt offended at what he considered lack
of courtesy. Who was this Angelo Savio? Marquis Fassati knew him
but prudently said nothing. Rather, he called on Don Bosco and
complained of Angelo Savio's audacity, saying that it was wrong to
treat the sovereign so insolently and that the young cleric should be
severely reprimanded. Don Bosco listened patiently to the rather
indignant remonstrances of the marquis, his good friend, but he
would not agree on the reprimand. "In certain cases we cannot and
1 A 12th-century Cistercian abbey on the western shore of Lake Bourget in
Savoy, France. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
must not conceal the truth," he said. "I think this young cleric did
the right thing. His letter was in no way disrespectful to the august
person of the king; rather, it showed his love for the royal family."
The marquis left somewhat dissatisfied. He had no idea of what was
about to happen, and that the bill whose passage was being discussed
was but the tragic beginning of a period of harassment of the
Church.
For a time the belief at court was that the behind-the-scenes
prompter or writer of that letter was none other than Canon [Louis]
Anglesio, rector of the Little House of Divine Providence. The sus-
picion had arisen because the canon had been telling his friends,
doctors, and other prominent people: "When the dust will settle,
some stars will no longer be seen, and deceit will bear its bitter
fruits." It was not long before suspicions became better founded
and ceased to be mere suspicions.
While primarily concerned about upholding the Church's rights,
Don Bosco was also anxious to prove his love and gratitude to the
House of Savoy for its many kindnesses to the Oratory boys. Both
Queen Mother Maria Teresa and Queen Maria Adelaide were very
generous with the poor. Maria Teresa, Charles Albert's widow and
mother of King Victor Emmanuel II,· often sent substantial alms
to Don Bosco through Father Robert Murialdo or the count of San
Giusto. Once she even donated a thousand lire for prayers to be
said on behalf of her august deceased husband. On another occa-
sion, when Don Bosco, in dire need, wrote to her for help, the
saintly woman immediately sent him another thousand lire. On
several occasions she was the instrument of Divine Providence for
the Oratory. Her last donation was given toward the end of 1854,
as we gather from the following letter:
Household of Her Majesty, Queen Mother Maria Teresa
Moncalieri, November 19, 1854
Very Reverend and dear Father:
On the occasion of the Holy Jubilee, my august lady, Her Majesty
Queen Mother Maria Teresa, wishes to include charitable and educa-
tional institutions of this capital among the recipients of her generosity.
She has therefore instructed me to place at your disposal the sum of

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115
four hundred lire, of which two hundred are for the Oratory of St.
Francis de Sales and its hospice, and the rest for the St. Aloysius and
the Guardian Angel oratories.
I inform you of this charitable bequest of Her Majesty so that you
may arrange to collect the said sum from this office by signing the
appropriate receipt. Meanwhile, I offer you my most sincere and de-
voted regards.
Count of San Giusto, Procurator General
As we were saying, Don Bosco was anxious to scatter an ominous
cloud that loomed darker and darker over the royal house. Toward
the end of November 1854 he had a dream in which he seemed to
be standing by the pump near the wall of the Pinardi house-where
now the main portico, then only half built, is located. He was sur-
rounded by priests and clerics. Suddenly a red-coated court valet
appeared, rushed to Don Bosco, and said aloud,
"News! News!"
"What news?" Don Bosco asked.
"Make this announcement: A state funeral at court!"
Don Bosco was shocked by the sudden apparition and cry. The
valet repeated: "A state funeral at court!" Don Bosco wanted more
information, but the valet vanished. Don Bosco awoke in distress.
Grasping the significance of his dream, he instantly drafted a letter
for the king, revealing this dream.
That morning Don Bosco had to go out and returned well past
midday. He walked into the dining room quite late for the noon
meal, carrying a bundle of letters. Many still recall that it was very
cold that day and that Don Bosco wore old, threadbare gloves. As
he appeared, Father Victor Alasonatti and many others-for the
most part young clerics--crowded around him. Among them were
Angelo Savio, [John] Cagliero, [John Baptist] Francesia, John
Turchi, [Felix] Reviglio, [Michael] Rua, [John Baptist] Anfossi,
[Joseph] Buzzetti, [Peter] Enria, and [Charles] Tomatis. Don Bosco
remarked with a smile: "This morning, my dear sons, I wrote to
three very important people: the Pope, the king, and the execu-
tioner." There was a general burst of laughter on hearing these
names lumped together. They were not surprised, however, at the
mention of the executioner, for they were aware that Don Bosco
was on friendly terms with the prison personnel, and they knew

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that the man in question was quite religious. In fact, he helped the
poor as best he could and even wrote to the king and authorities on
behalf of those who could not write. He was also much distressed
by his son's having to leave school because his schoolmates kept
shunning him on account of his father's occupation.
As for the Pope, the Oratory boys knew that Don Bosco corre-
sponded with him. What really whetted their curiosity was that Don
Bosco had written to the king. They knew well enough how he felt
about the usurpation of ecclesiastical property. Don Bosco did not
keep them in suspense but clearly told them what he had written
in order to persuade the king to oppose that infamous law. He then
narrated his dream and concluded: "It deeply upset me and left me
exhausted." One could see that he was worried. Now and then he
would say: "Who knows? . . . Who knows? . . . Let us pray!"
Dumbfounded, the clerics kept asking each other whether anyone
had heard of any important person at the court being ill. Nobody
had. In the meantime Don Bosco sent for the cleric Angelo Savio
and showed him the draft of the letter to the king. "Copy it," he
said, "and send it to the king." Savio did as he was requested. Don
Bosco later learned from confidential sources within the royal palace
that the king had read the letter.
Five days later, Don Bosco had another dream. He seemed to
be writing at his desk when he heard a horse's hoofbeats in the
playground. Suddenly the door flew open and again the red-coated
valet appeared. He strode into the middle of the room and ex-
claimed: "Make this announcement: Not one state funeral at court,
but state funerals at court!" He repeated these words twice before
withdrawing. Anxious to know more, Don Bosco rushed out to the
balcony. The valet was already in the playground, mounting his
horse. Don Bosco called out to him, but the valet, once again
shouting "State funerals at court!" vanished into the night. At dawn,
Don Bosco personally wrote to the king. He informed him of his
second dream and begged him to oppose that bill at all costs and
save himself from the threatened punishments.
After supper that evening Don Bosco said to the young clerics
around him: "I have something to tell you that is even more sur-
prising than what I told you the other day." Then he narrated his
second dream. More mystified than ever, they kept wondering what

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Ominous Messages
117
it might portend. We can well imagine how anxiously they waited
to see how these predictions would be fulfilled. On the side, how-
ever, Don Bosco unequivocally revealed to the cleric John Cagliero
and to a few others that these predictions were genuine threats of
punishments which God would inflict on those who were conspiring
to cause still greater harm to the Church. He was indeed profoundly
grieved and kept remarking: "This law will wreak havoc upon the
royal house." These things he said to his boys so that they would
pray for their sovereign and mercifully obtain from God that the
religious would not be dispersed and so many vocations lost.
Meanwhile the king had handed the letters to Marquis Fassati.
After reading them, he returned to Don Bosco to remonstrate. "Do
you think this was the proper thing to do? You deeply hurt the king
and made him furious."
Don Bosco replied: "What if those predictions come true? I
regret having upset the king, but after all, his own good and that
of the Church are at stake."
Don Bosco's warnings went unheeded. On November 28, 1854,
Urbano Rattazzi, Minister of Justice, submitted a bill for the sup-
pression of religious orders to the Chamber of Deputies. He had
the support of Count Camillo Cavour, Minister of Finance, who
was determined to push it through at all costs. In their philosophy
it was an incontestable principle that there existed no society supe-
rior to or independent of civil society; the State was all; therefore,
no moral persons-not even the Catholic Church-could claim
juridical existence without the consent and recognizance of the
State. Now-the two gentlemen argued-the State did not recog-
nize the universal Church as having dominion over the properties
of each religious congregation. These congregations could claim
juridical existence only insofar as they were recognized by the State.
The State could therefore modify or even cancel their juridical
existence. In such a case, the properties, without heirs, would fall
under the sole, absolute ownership of the State. This was a crass
assumption, because should a religious congregation cease to exist
for any reason, its heir would be the Church of which it was a mem-
ber, the Church established by Jesus Christ and represented by the
Pope.
The news that such a bill had been submitted deeply grieved all

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
good Catholics, and Don Bosco above all. Following a Divine in-
spiration, he had repeatedly warned his king-a perilous move
with unpredictable repercussions. Any other person-no matter how
cold-blooded or bold-faced with so many adversaries would have
been apprehensive ever after, but not Don Bosco. Imperturbable,
drawing strength from Jesus in the Blessed Sacrament and from
His heavenly Mother, he was preparing for the joys of Christmas
by making plans for preaching the Word of God to simple country-
folk, as we gather from this letter to his former teacher, Father
[John Baptist] Appendini, parish administrator at Villastellone.
Turin, December 21~ 1854
My dear Father:
I need to know when the novena which I have agreed to preach at
Villastellone will start so that I may set a date for a spiritual retreat
I must preach elsewhere.
In the meanwhile, a Merry Christmas to you and your sister. God
bless you! Respectfully and gratefully,
Your pupil and friend,
Fr. John Bosco

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CHAPTER 18
Predictions Verified
{QE have now come to the beginning of 1855. As we
continue our study of Don Bosco we shall repeatedly come across
marvelous happenings. The learned teacher, Father John Turchi, a
discerning witness of much that occurred during the first fifteen
years of the Oratory's life and a pupil there himself, has thought-
fully recorded some of these incidents for posterity. He prefaces his
account with the following words which echo the testimony of his
schoolmates:
When God raises a man to sainthood He does so mainly to manifest
His own glory, which shines forth wondrously during the saint's life-
time and far more so after his death, for then posterity reads of his saintly
deeds, praises God as the dispenser of all graces, and follows in the
footsteps of His faithful servant. People consequently amend their
lives, many strive for greater sanctity, and entire nations seek what is
truly good. The common duty of promoting God's glory now charges
me to record as faithfully as possible the more outstanding episodes
in Don Bosco's life, lest so many worthy deeds of my revered supe-
rior-whether they are more deserving of admiration or of imitation,
I do not know-be consigned to oblivion.
Thoroughly concurring with this judgment, we now resume the
thread of our story.
The bill which provided for the confiscation of monasteries and
convents had not yet been formally debated in the Chamber of
Deputies, but reference had been made to it in two sessions---on
December 27 [1854], and again on January 2 [1855]. The arch-
bishop of Genoa and the bishops of Annecy and Morienne, prior
to their departure for Rome, had been urged by the Piedmontese
government to consult with the Holy See for ways and means to
119

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
cede church property to the State. This was merely a sham, since
the government had already decided to trample the rights of the
Church. The Holy Father showed himself willing to help the hard-
pressed Piedmontese treasury, and he offered some very reasonable
suggestions, but the government's only reaction was to send to
Rome a draft of the bill. In effect this ended all negotiations for
the lifetime of that cabinet. Meanwhile, petitions reached parlia-
ment fro:µi all over Piedmont opposing the bill. Two of them, re-
spectful but forceful, bore the signature of all the bishops of the
realm.
Catholics in the government steeled themselves for a fight. Fre-
quently; of an evening, some of the most important political figures
of Turin would call on Father [Joseph] Cafasso at the Convitto
Ecclesiastico while the students were at supper. They came to
strengthen their convictions, bolster their courage, and find enlight-
ened guidance to resist enticements and evade pitfalls. Father Ca-
fasso-ever striking the right balance-knew how to give clear-cut
answers as to the proper course of action; he urged singleness of
purpose, respect and obedience to the Holy Father, and firmness in
carrying out one's Christian duties. All these people were friends
of Don Bosco. Among them was Marquis [Dominic] Fassati, who
was well aware of what Don Bosco was doing in this regard, doubt-
lessly in full agreement with Father Cafasso. There was also Count
Clement Solaro della Margarita, a weekly visitor who drew from
Father Cafasso the strength he so forcefully displayed in champion-
ing the Church's rights in the Piedmontese Chamber.
The bill came up for debate in the Chamber of Deputies on
January 9, 1855. Liberals voiced such opinions as: "The State has
the right to take over church property when it no longer serves its
original purpose. The Church has no qualification to ownership.
The possessions of the Church belong to the poor; when a nation
is poor, it is only right that it should draw upon the wealth of the
Church. Religious orders have juridical rights only if the State
grants them." Count Clement Solaro della Margarita refuted these
ridiculous assertions with unparalleled eloquence and courage, boldly
qualifying Rattazzi's bill as "sacrilegious robbery." He ended his
rousing speech by foreboding calamities for Piedmont should such
a law be passed. Other deputies, as well as the two Catholic papers

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-L'Armonia of Turin and Il Cattolica of Genoa-bravely opposed
the bill.
Such was the state of affairs when a sorrowful event caused a
postponement of the debate. On January 5 [1855], Queen Mother
Maria Teresa suddenly fell ill. Throughout the following night she
was painfully thirsty, but she steadfastly refused relief so as to be
able to receive Holy Communion in the morning, the feast of the
Epiphany. From that moment on she was bedridden. At this time
King Victor Emmanuel II wrote to General Alfonso La Marmora:
"My mother and wife keep telling me that they are dying of distress
on my account." 1
The queen mother died at the age of fifty-four during the early
afternoon of January 12. In mourning the Chamber adjourned.
Queen Mother Maria Teresa's death was a real loss for Piedmont,
a loss felt particularly by the poor, to whom she was very generous.
They mourned her, praised her, and blessed her memory.
As she was being laid to rest, a mysterious letter was handed to
the king, stating: "A person enlightened from on high warns: 'Be-
ware! There has already been one death. If the law is passed, other
misfortunes will befall your family. And this is just the beginning.
Erunt mcila super mala in domo tua. Evils upon evils will fall upon
your house. If you do not turn back you will be opening a bottom-
less abyss.' "
The king was dumbfounded. His peace of mind was overcome by
a sense of terror. Enrico Tavallini hints at this in his book when he
writes that the king was "threatened with divine punishment by
numerous letters from prelates." 2
Queen Maria Teresa's solemn funeral took place on the morning
of January 16. She was interred at Superga.3 The extreme cold
caused many soldiers and the count of San Giusto, the queen's
equerry, to become ill. Hardly had the court returned from paying
its last respects to the king's mother when it was again hastily
1 Enrico Tavallini, La Vita e i Tempi di Giovanni Lanza, Vol. I, p. 150.
2 Enrico Tavallini, op. cit., p. 150.
3 The Superga hill, three miles east of Turin, has an elevation of over two
thousand feet and is crowned by a basilica dedicated to the nativity of the Virgin
Mary. It was built by Juvara in fulfillment of a vow by Victor Amadeus II on the
occasion of the victorious battle of Turin, September 17, 1706. (See Vol. II, pp.
299f.) Kings and princes of the House of Savoy are buried in its crypt. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
summoned to the bedside of the king's wife. Four days prior to the
queen mother's death, Queen Maria Adelaide had happily given
birth to a son, but soon complications set in endangering her life.
Her sorrow at the loss of one very dear to her further aggravated
her condition and made it critical. At about 3 in the afternoon of
January 16, Holy Viaticum was brought to her from the royal
chapel of the Holy Shroud, while people flocked to church to pray
for her recovery. All the realm shared the grief of the royal family,
once more proving true an old Piedmontese maxim that the king's
sorrows are his people's sorrows. On the morning of January 20
the queen received the Anointing of the Sick, toward noon she was
in the throes of death, and at 6 in the evening she breathed her last
at the age of thirty-three.
But tragedies were not yet over for the house of Savoy. That
same evening, Holy Viaticum was also brought to the king's only
brother, Duke Ferdinand of Genoa, whose health had recently been
failing. Victor Emmanuel was crushed with sorrow.
On January 21, the day after the queen's death, the Chamber of
Deputies met at three in the afternoon to declare a two-week period
of mourning and an adjournment of ten days.
The funeral of Queen Maria Adelaide took place on January 24;
she, too, was laid to rest at Superga.
The clerics at the Oratory were terrified to see Don Bosco's
prophecies so quickly fulfilled, and all the more so since they had
attended both funerals. As an interesting sidelight, at the second
funeral, also, the cold was so intense that the court master of cere-
monies had to let the clergy wear topcoats and hats during the
outdoor funeral procession.
For the Oratory, too, these two deaths were a great loss. The
clerics kept telling Don Bosco: "Yes, your dream was more than a
dream. The court valet was right about state funerals at court."
"Quite true," Don Bosco replied. "The ways of God are really
inscrutable. What's worse, we do not even know whether these two
funerals will suffice to appease Divine justice."
Judging from a written statement of Countess Felicity Cravosio-
Anfossi, Don Bosco must have known a great deal more than he
indicated:

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In 1854 I asked Don Bosco to take an orphaned foster brother of
my son into the Oratory. He agreed on condition that, since I had
access to the court, I would ask the two queens for two thousand lire
with which to pay an urgent debt. I promised to do so and meant to
keep my promise, but complications made me postpone my visit to
their majesties. In the meantime they had gone to the villa of Count
[Charles] Cays at Caselette, and I, too, went to the country for a rest
and did not return until late autumn. When I called on Don Bosco,
he at once said: "I took in your protege, but you did not keep your
promise. You did not speak to the queens about my bread bill."
"True," I replied, rather embarrassed, "but rest assured that as soon
as they come back to Turin, I shall do so."
While I was speaking, Don Bosco kept shaking his head. Then he
remarked with a rather sad smile: "Too bad! Many things can happen.
You may not have another chance to speak to their majesties!"
"Why do you say that?" I asked.
"That's the way it is," he replied. "You'll never see the two queens
again."
Fifteen days later, while visiting a noble family, I heard that both
queens had returned to Turin, and that the queen mother was very
ill and had received the Last Sacraments. Shortly afterward we had
news of her death. The young Queen Maria Adelaide died eight days
later. Both were deeply mourned and revered in saintly memory. Only
then did I recall Don Bosco's words and realize that he was endowed
with a truly prophetic spirit.
Another important thing happened in Turin at this time-the
arrival of the full text of Pius IX's allocution of January 22. With
customary frankness, the Pope, after disclosing all he had done to
mitigate the hardships of the Church in Piedmont, went on to
expose the numerous hostile decrees of the government and to prove
that the proposed law of confiscation of religious property was con-
trary to human and Divine rights and would only pave the way to
the evils of socialism and communism. He also specifically warned
that the sponsors of the law and all who usurped the Church's rights
would be excommunicated.
Everyone was anxious to know what Pius IX had said. At first
the government affected indifference; Rattazzi even had copies of
the allocution distributed to the deputies. Secretly, however, orders

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
were sent to mayors and higher provincial authorities to take legal
steps against any pastor who dared disclose or even mention the
papal allocution to the people.
Nevertheless, ever kind and compassionate, on January 26 Pius
IX wrote a very warm letter to the king, expressing his sympathy
for .the two deaths in the royal family and offering his paternal
advice as to a son.
It is remarkable that while all these things were happening, Don
Bosco's brave outspokenness did not lessen the benevolence of the
civil authorities toward him. But we should not be surprised if we
reflect that, apart from the fact that God watched over him-and
that is very important-even his enemies were well aware that they
could not resist the goodness of his heart. Don Bosco knew this and
utilized it throughout his life. No matter how straitened the Oratory
finances were, he never refused to help someone in need. Whenever
disaster struck-be it fire, a collapsed building, an epidemic, a land-
slide, or an avalanche-he immediately sent word to the civil au-
thorities that he was ready to accept orphaned boys. His prompt
and generous offer of help was always gratefully received and loudly
acclaimed. In 1855 and 1856 particularly, the straitened circum-
stances of many families multiplied requests for admittance to the
Oratory. For lack of room, the answer in most cases regretfully had
to be negative, but sometimes the spiritual and material abandon-
ment of the applicants was so urgent that Don Bosco could not find
it in his heart to refuse. Municipal authorities and government offi-
cials also very frequently recommended boys to him-children of
civil employees or of soldiers, orphans, underprivileged youths or
boys in trouble, not bad enough for a reformatory yet in need of
close supervision. 4
Naturally, as the number of boys increased, so did expenses,
especially bread bills. This burden weighed heavily on Don Bosco,
but nevertheless, if any of his co-workers suggested taking in less
boys, he would calmly reply with a smile: "The Blessed Virgin has
always helped me and will always do so!" However, unless the boys
were really destitute, he never accepted them entirely gratis, but
insisted that some fee be paid by those who could do so, no matter
who had recommended them. He used to say: "I am not the owner
4 One such letter of recommendation has been omitted in this edition. [Editor]

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but only the administrator of the treasures entrusted to me by
Divine Providence; it is not right that the bread of the poor should
feed those who are not poor!"
By taking in boys recommended by the authorities, he also prof-
ited by their good will. For instance, Alfonso La Marmora, Minister
of Defense, became well disposed toward the Oratory. We already
know that Urbano Rattazzi, Minister of the Interior, and [Louis]
Cibrario, the Minister of Education, thought very highly of Don
Bosco. Another official who soon became a great friend of his was
Senator Bartholomew Bona, Superintendent of Public Works.
Therefore, it is not surprising that Don Bosco was warmly welcomed
in their offices not only by the ministers but by their subordinates as
well.
These visits proved to have moral fringe benefits as well. Don
Bosco believed that the more men came together and got to know
each other, the easier it was to dissipate suspicions, antagonisms,
and misconceptions; thus a way could be found to overcome diffi-
culties that precluded solutions to problems. Those who met Don
Bosco could not fail to be struck by his genuine optimism, humility,
and sincerity. They soon became convinced that he nursed no
grudge against anyone, regardless of political affiliation. For this
reason no one ever took offense when he-uncompromisingly but
without acrimony-took a stand opposed to theirs.
Several officials used to come to Valdocco personally to inquire
about boys they had recommended and to watch him in the midst
of his youngsters, a sight quite different from the usual one seen at
other institutions. The Oratory was a living proof that genuine
cheerfulness and joy can be found only in purity of life, peace, and
tranquility of conscience. Discipline was no problem because duties
were carried out with love; study and work were enjoyable because
they were prompted by a sense of duty and honor. These considera-
tions, spontaneously presenting themselves to the visitors, swept
away the last remnants of prejudice they might have had against
Don Bosco and turned them into fond admirers. The king, too, did
not doubt Don Bosco's genuine intentions. When those tragic days
of distress were over, he again gave generously to the Oratory and
subsidized boys recommended by p&lace officials.
In February Don Bosco began getting ready for preaching assign-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ments outside of Turin despite his anxiety over the debate in the
Chamber of Deputies and the straitened finances of the Oratory.
These became more pressing whenever he was away because donors
wanted to give their contributions to him personally. The other
alternative was for him hopefully to go out after the money himself.
Don Bosco's zeal, however, was not affected by such considerations,
as we can see from this letter to Father [John Baptist] Appendini
of Villastellone:
My dear Father:
Turin, February 6, 1855
The novena is about to start and I am getting ready to keep my
promise. But I would like to make a suggestion, if I may. Could you,
perhaps-or someone else-give the first sermon on Saturday? Would
I arrive in time if I left on the 2:30 P.M. train? An affirmative answer
in both cases would solve some problems of mine here at the Oratory.
Please let me know. I will set my schedule accordingly.
Love me in the Lord.
Your most grateful pupil,
Fr. John Bosco
Thus he left for Villastellone. Whenever he had to be away from
the Oratory, he was careful not to let the boys know it. They could
never tell if he was in or out until the next morning when those
who wanted to go to confession, not finding him at his usual post,
realized that he was out. As a rule, he did not inform even the other
superiors, except the prefect, his vicar, nor did he say when he
would return.
From the moment he left the Oratory until he returned, he kept
exercising his priestly ministry, not only in the pulpit, but in the
streets and wherever he stayed. He never missed a chance to give
spiritual advice even to chance acquaintances. Priests or young
clerics who happened to go with him were amazed to see how much
people liked him. Sometimes people who had casually met Don
Bosco on a trip would call on him at the Oratory for confession as
they had promised to do. One such person was a coachman. On his
trip Don Bosco had sat beside him. As he drove, Don Bosco was
very pained to hear him blaspheme. Unable to stand it, he courte-

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127
ously begged the man to cease. The coachman tried to excuse him-
self, saying it was a habit and he just could not help it. Don Bosco
replied: "If you can control yourself until the next stop, I'll give
you a bottle of wine."
That did it. Don Bosco kept his word and then remarked: "If
you can control yourself for such a small reward, why don't you
give up the habit altogether by thinking of the far greater reward
that awaits you? And don't forget that you can fall into hell at any
moment!"

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CHAPTER 19
A Zealous Catechist
DoN Bosco returned from Villastellone just as parlia-
ment resumed debate on the bill calling for the confiscation of
monasteries and convents. Once again, however, a grave event
forced adjournment.
On January 10, 1855 Premier [Camillo] Cavour had signed a
treaty of alliance with France and England against Russia. He
hoped thus to win territory for Piedmont, and he anticipated that
the Piedmontese parliament would ratify the agreement. According
to the terms of the treaty, Piedmont was to equip and send 15,000
men to the Crimea and maintain its forces at this level. Parlia-
mentary debate began on February 3 and ratification followed on
February 10. The matter had been hastily brought to a vote so as
not to delay Rattazzi's bill any further. A few hours later, however,
during the night of February 10-11, Prince Ferdinand of Savoy,
duke of Genoa and the king's brother, died at the age of 33. Debate
on the ill-fated bill had to be postponed once more. The prince's
funeral, attended by the Oratory clerics, took place on February
14; he, too, was laid to rest at Superga beside his ancestors.
These successive deaths should have convinced the king that the
mysterious letters he had received were an indication of God's will.
As a matter of fact, he was beginning to realize it. Never---even in
the worst epidemic-had the royal family suffered the death of three
members so closely related to the reigning monarch in less than a
month. Catholics were not alone in interpreting these misfortunes
as a heaven-sent warning to Victor Emmanuel not to proceed on
the course which he had set.
Yet, despite this, with deplorable obstinacy,. debate on the Rat-
tazzi bill was resumed in the Chamber and kept up for seventeen
sessions. The most blatant reason advanced for passing the bill was:
128

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A Zealous Catechist
129
"The Pope has condemned it!" Did the solemn requiem Masses at
the cathedral for the two queens on February 23 and March 3 make
people wonder about Don Bosco's predictions? Perhaps! Neverthe-
less, on March 2 the Rattazzi bill was approved by the Chamber of
Deputies by 117 votes to 36. It was then submitted to the Senate,
which had received 97,700 petitions opposing it versus only 36,000
in favor.
While people worried over the war and this anticlerical legisla-
tion, the Oratory was blessed by God and by men. We shall here
quote from Father John Bonetti's History of the First Twenty-Five
Years of the Oratory of St. Francis de Sales some charming pages
on this year of 1855:
In past years many priests and laymen had befriended the Oratory,
and now their numbers increased along with their interest. Its deeds
of charity, the boys' assistance during the cholera epidemic, and espe-
cially the public tribute of Turin's municipal authorities publicized Don
Bosco's Oratory, its nature, and its charitable purpose. On the other
hand, the extraordinary-one might almost say miraculous-way in
which every one of the boys had come through the cholera epidemic
unscathed showed that God protected and sanctioned Don Bosco's
work. Hence, former benefactors continued and increased their help,
while many others followed their example.
Here we should mention several most deserving persons who were
the instruments of Divine Providence for Don Bosco, but we shall do
so at a more opportune time. For the present, we shall speak only of
Marquis Dominic Fassati. For many years, on feast days and daily
during Lent, he would come to the Oratory to teach catechism to a
large class of poor artisans, even putting off meals to a less convenient
hour on this account. Once, on arriving somewhat late and finding
another catechist in his place, the noble but humble man exclaimed:
"It's my fault; I should do penance." Then he sat on a bench with the
boys and listened until the end of the class.
Zealously he thought up ways and means to get the boys' attention
and arouse their desire to learn about their Faith. A man of order, like a
good soldier he arranged his pupils so that all were seated in his line
of vision; unexpectedly he would fire questions from one to another,
so that no one knew who would be asked next and all· paid attention.
In his roll book he recorded attendance and conduct. Periodically he
rewarded the most diligent students with holy pictures, medals, book-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
lets, and the like. Although he had a serious, military mien, the boys
so liked him that they hardly ever missed his class; on seeing him
come, they greeted him with signs of pleasure. In a word, Marquis
Fassati kept such perfect discipline and had such complete mastery
over his students that he might well serve as a model teacher. Anxious
to learn more about the art of teaching young children, he was not
above attending the conferences Don Bosco gave now and then to his
catechists. He used to say that no conversation, no meeting, no social
gathering, however brilliant, was as rewarding as his half-hour catechism
class with the Oratory boys. He was a truly edifying example worthy of
imitation in these days!
In other memorable ways, too, the marquis showed his kindness.
For example, on the last day of carnival in 1855, when the boys made
the Exercise for a Happy Death in suffrage for the souls in purgatory,
Marquis Fassati remarked: "On this last day of carnival Don Bosco's
boys help the souls in purgatory by offering their confessions, Holy
Communions, and prayers. I must do something for them in return."
And he did. It was February 20. More than one hundred boarders and
many day boys heard Mass that morning, went to the sacraments, and
joined in the prayers for a happy death led by Father Alasonatti in
suffrage for the holy souls. For them the boys also offered the dis-
comfort of the exceptionally intense cold which numbed their limbs.
On leaving the church they found an unexpected reward-a generous
breakfast. The holy souls of purgatory seemed to be rewarding them
through the marquis for the relief afforded them through their spiritual
exercises.
But the dinner they got that day exceeded expectations. The gen-
erous nobleman wanted the boys to have meat ravioli besides other
dishes. Twelve hundred ravioli were needed, and Mamma Margaret
had enlisted the help of several boys and set to work the day before.
"But ravioli need something to wash them down," the kindly gentleman
remarked. So he sent a good supply of excellent wine,1 a product of
his own Monferrato vineyards. He gladly joined them at dinner, saying:
"I want to see how the boys like my wine!" He heard and saw and
was not disappointed. Five minutes after' the .first glass, the boys became
very talkative. Their chatter was like the chirping of so many birds,
broken now and then by cheers hailing the marquis. A true and inno-
cent carnival spirit reigned. When the time came for a second glass,
Don Bosco, seeing that the boys' spirits were high, asked the marquis
1 The reader should keep in mind that wine was and is the family beverage in
Italy and many other countries. [Editor]

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131
to let him baptize the wine a little lest the youngsters become too
exuberant. They may have been overjoyed that day, but the marquis'
happiness was even greater. The deep faith that always inspired him
assured him that he had made those poor boys happy, and that they
would pray that God in His mercy would admit him into everlasting
happiness. This thought gave him unspeakable consolation. We do not
doubt that his charity was rewarded by that patience, resignation, and
fortitude of spirit which he constantly showed in the many afflictions
that purified his soul and prepared him for heaven. God, too, in His
goodness gave him the saintly death He grants His beloved.
And now, using this opportunity, we would like to make a few
remarks for the guidance of directors and promoters of festive oratories.
If they want boys to attend, wholesome attractions are indispensable.
Without them, most boys-free to do as they please, either because they
are orphans or because their parents take no care of them-will not
have any interest in church and religious instruction. Boyish unruliness
and high spirits incite them to instinctively shirk the least restraint or
supervision; they must be caught like flies with honey. Games and all
kinds of amusement as well as tactful kindness are necessary for an
oratory to run properly. There must be plays, lotteries, gifts, outings,
treats, and the like. Such enticements keep the oratories full of boys
at all times. Without them streets and squares on Sundays will unfor-
tunately be crowded with boys who are ignorant of their Faith but
wise in the ways of evil. A whole generation can grow up with no
respect for God, religion, or law; civil society can revert to paganism
and barbarism, as we now see in many towns of Italy and France.
Let Catholics make some sacrifices in proportion to their means in
these difficult times; let them give up even legitimate pleasures to
secure a Christian education for the young and thus win them back to
God, their country, and heaven. If we delay any longer, it will be
too late. Ignorance, wild habits, and bad companions will lead many
inexperienced youths into the ranks of evil societies, make them dis-
ciples of boastful votaries of Satan, and marshal them under his evil
banner.
Let the rich beware lest sooner or later God should use these un-
fortunate youths as a scourge to punish the well-to-do because through
their indifference these lads have embraced a life of crime. We must
all strive as best we can through charity and good works to obtain
God's mercy on the day, perhaps not too distant, when He shall man-
ifest His just wrath.

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CHAPTER 20
A Young Apostle
~ EANWHILE, Letture Cattoliche vigorously entered
its third year, Don Bosco being mainly responsible for editing and
printing, and appointees of the bishop of Ivrea handling the circula-
tion.1 Both March issues, printed by Paravia Press, formed a new
edition of a question-and-answer booklet by Don Bosco in thirty-
one chapters, Easy Method for Learning Bible History. The Ap-
pendix contained a map of the Holy Land, a comparative list of
geographical names, and the chronology of the patriarchs, judges,
kings, and high priests of the Jewish people.
In reference to Christ's teachings, Don Bosco laid particular stress
on what He said about honors, wealth, earthly pleasures, chastity,
temperance, envy, anger, and sloth. Don Bosco ended the work with
this exhortation:
Let us pray for those outside the Catholic Church and beg God
to give them the grace to overcome all human considerations to join
her-thus fulfilling Christ's earnest desire that there be but one fold
and one shepherd-and to grant to all an eternal heavenly reward.
The last page contained several scriptural maxims, the first one
being: "For those who love God, all things work together unto
good." [Rom. 3, 28] We shall see this verified in Don Bosco's life,
especially in the most ardent of his aspirations-the salvation of
souls. It is evidenced by the following article from the March 7,
1855 issue of L'Armonia entitled "Conversions to the Catholic
Faith at the Oratory of St. Francis de Sales":
Nothing consoles Catholics more than the daily increase in the
number of the children of light. We have already mentioned repeatedly
1 A footnote reporting a routine ·business letter has been omitted. [Editor]
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how several fallen-away Catholics, by attending the festive oratories
of this city, came to realize their sad plight and returned to the Cath-
olic Faith. Then three months ago, a Jewish lad frequenting the Festive
Oratory of St. Francis de Sales became a Christian. A month and a half
ago we carried a story of a boy named Michael Trombotti. Lured by
gifts and promises, he had joined the Waldensians, but after attending
the said Oratory for some time, overcome by Divine grace, he again
became a good, fervent Catholic. Finally, two Sundays ago we were
delighted to meet at this same Oratory two boys who used to attend
the Waldensian school because of its attractions. Now they once more
wholeheartedly practice their Faith.
Last Sunday, March 4, we witnessed the baptism of a Waldensian
boy named Avandetto who was born in Torre di Luserna.2 His parents
deliberately neglected his moral and religious education and left it to
him to choose his own religion when he grew up. During the cholera
epidemic both parents died. Alone at fifteen, with no moral upbringing,
he could have fallen prey to serious dangers. But Divine Providence,
watching over the fate of mankind, brought him to the Oratory of
St. Francis de Sales where he found shelter, food and clothing, and
a Christian education. When asked to choose a religion, he replied: "I
want the one that will save me." After four months' instruction he
was baptized a Catholic by Bishop John Peter Losana, who performed
the solemn rite last Sunday afternoon, March 4, at 3: 30 at the Oratory of
St. Francis de Sales.
We find it difficult to say what surprised us most: the happiness that
filled the heart of the neophyte or the joy that shone on the faces of
the many boys surrounding him. Chevalier Mark Gonella and his wife,
Angela Gonella, nee Piacenza-following their family tradition of never
bypassing a charitable or pious deed-were his godparents.
After the ceremony, the bishop gave a short homily and expressed
his delight at seeing so many children of darkness turning away from
error during these days and entering the fold of the Catholic Church.
Then he movingly deplored the folly of those who, by foolishly allowing
themselves to be led astray by novelty, embrace a religion which has
no belief in authority or the sacraments and is therefore at the mercy
of its adherents.
"My dear children," he said, "believe me: the Protestant faith has
no creed because every Protestant is free to believe whatever he wishes
and as he wishes. No two Protestant countries, families, or even mem-
bers of the same family profess the same doctrine. Is it possible that
2 Now called Torre Pellice, not far from Turin. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
there could be Catholics so foolish as to exchange their holy Faith
for a religious phantom which, all in all, offers nothing more than
whims, inanities, and confusion?"
The bishop concluded by admonishing the neophyte to continue
his religious instruction and to courageously persevere in the Faith
until his death. He then exhorted all present to practice their Faith
and to demonstrate in word and deed that the Roman Catholic Apos-
tolic Church, outside of which no one can be saved, is most holy and
Divine. He then imparted Benediction of the Blessed Sacrament, as
the Oratory choir sang liturgical hymns.
The Catholic Church thus has another member. We can only hope
that he will so live as to deserve to be among the elect in heaven one
day.
The prayers and frequent Communions at the Oratory played an
important part in paving the way for these triumphs of grace.
Mamma Margaret was overjoyed whenever she spotted a truly
devout boy. One day she remarked to Don Bosco: "You have many
good boys, but none has a more beautiful soul than Dominic Savio."
"What makes you say that?" Don Bosco asked her.
"Well," she replied, "I always see him at prayer, even after the
services are over. He often assembles a group of boys around Our
Lady's altar and leads them in the rosary. Every day he breaks off
his games to visit the Blessed Sacrament. Frequently he even forgets
his meals and stays in front of the altar in prayer as though in a
trance. In church he looks like an angel."
Dominic Savio did pray a good deal, especially for the conversion
of Protestants. He was often heard to exclaim: "So many souls need
our help in England! If I were only strong enough and good
enough, I'd go there now and do my utmost by word and example
to lead them to God." This was no mere wishful thinking, as the
following story, related by Don Bosco himself, reveals:
One day Savio came into my room saying, "Quick, come with me.
There i~ some good you must do."
"Where?" I asked.
"Hurry," was all he would say, "hurry!" I held back, but on his
insistence-and I knew from past experience that similar requests of
his were fully justified-I followed. Quite hurriedly Savio led me down
several streets without stopping for a word. Finally he turned into

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Via delle Orfane and, entering a doorway, took me to a third-floor
apartment where he clanged the bell briskly. "They need you here,"
he said, and left.
A woman opened the door. "Come quickly," she greeted me, "or
it will be too late. My husband unfortunately became a Protestant.
Now he is dying and wants to return to the Church." I hastened to
his bedside. He was truly anxious to put his conscience in order. We
did so very quickly and none too soon. The pastor of St. Augustine's,
who had already been sent for, arrived barely in time to give him the
Last Rites with a single emergency anointing.
Some time later I asked Savio how he had known about the dying
man; he looked at me tearfully and started to cry. I did not press the
point, mindful of Holy Scripture's admonition: "It is good to keep the
secret of a king" [Tob. 12, 7], and of the fact that saintly souls find
it more painful to reveal God's graces than to confess their own sins.
Amid these manifestations of God's mercy, all three festive ora-
tories began their Lenten catechism classes. One Sunday in Lent,
Don Bosco spoke on becoming a saint, stressing three points which
made a deep impression on Savio's receptive soul: it is God's will
that we become saints; it is quite easy to do so; there is a great
reward in heaven for one who becomes a saint. Dominic later told
Don Bosco: "I feel a deep yearning, an earnest need, to become a
saint. I never knew it could be so easy, but now that I see one can
be happy and holy too, I definitely want to become a saint."
Don Bosco praised his resolve and showed him that the first thing
God wanted of him was a constant, moderate cheerfulness. He ad-
vised him to carry out his scholastic and religious duties diligently
and always to join in the games of his companions at recreation.
At the same time he forbade austere penances or long prayers as
unsuitable to a boy of his age.
Savio obeyed, but one day Don Bosco saw him very dejected.
"I really don't know what to do!" the boy complained. "The Lord
says that unless I do penance I can't get to heaven, and you won't
let me do any. What are my chances for heaven?"
"The penance Our Lord asks of you is obedience," Don Bosco
replied. "Just obey, and you will be doing enough."
"But won't you please let me do some other penance?"
"Yes, I will let you do the penance of daily bearing with insults

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and patiently suffering heat, cold, wind, rain, tiredness, and all the
discomforts which God may send you."
"But I have to suffer these things anyway."
"If you offer it all to God, it will become virtue and bring you
merit."
"Is there anything else I can do?"
"Yes! Strive to win souls for God."
"Thank you, Father!"
From that moment Dominic became so anxious for the salvation
of souls that he resembled a true, if young, apostle. To find out
how he could best help his neighbor, he avidly read the lives of
those saints who had particularly distinguished themselves in this
regard such as St. Philip Neri, St. Francis Xavier, St. Francis de
Sales, and others. He loved to talk about missionaries; he prayed
for them and envied their lot. He often exclaimed: "How many
souls are lost because there is no one to preach the Word of God
to them! How many boys will perhaps never go to heaven because
there is no one to instruct them in the Faith!"
Not content with wishful thinking, he decided on action. To the
extent allowed by his age and education, he eagerly offered to teach
catechism to smaller boys in the church at the Oratory. If anyone
ever needed extra instruction, he was always glad to teach him any
day at any time. If what was asked of him had anything to do with
saving souls, it immediately became a pleasure for him. He was
amazingly resourceful in achieving his goal at playtime. Candy,
fruit, and religious articles were saved for this purpose. "Who wants
this?" he would call out. "I do! I do!" many would shout and dash
over to him. "Fine! I'll give it to the one who answers this catechism
question best." The saintly youth would ask only the more mis-
chievous boys, and hardly had one of them answered with some
degree of satisfaction than he would give him the small gift. Thus,
in a very short while he won over the difficult ones, and he spent
most of his free time with them.
But these were not his only friends; he also sought another type
of boy. Among the boarders and day boys there were some who-
because they were clumsy, ignorant, or ill-bred-were shunned· by
the others. Dominic would eagerly seek them out as if they were
the most likable. With almost supernatural perception, he over-

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looked their outward appearance or his own tastes for the sake of
their souls. He would associate with them, cheer them up, get them
to talk, and help them to overcome their shyness and feel at home.
We would particularly like to mention his ingenuity in achieving
a certain goal. Whenever he noticed that any boy had not been to
confession for some time, he would find a way to go up to him and
join him in a game for a while; then suddenly he would look up
and say:
"Do me a favor?"
"Sure! What is it?"
"Will you come to confession with me this Sunday?"
Usually the boy agreed just to please him. Dominic was satisfied
with that for the moment, and he would then get on with the con-
versation or the game. The next day he would try ~the same ap-
proach on another boy. On Saturday evening or Sunday morning
he could be seen kneeling by the confessional with, at times, seven
or eight boys notoriously disinterested in spiritual matters. This
happened often, to the great benefit of the boys and the great de-
light of Don Bosco, who used to say that Dominic Savio caught
more fish with his methods than preachers with their sermons.
However, there were other young apostles besides Savio. Out-
standing among them was John Massaglia who came from a village
close to Savio's and had arrived at the Oratory at the same time as
Dominic. He, too, wanted to become a priest, and he was firmly
resolved to become a saint. "It's not enough for us to say that we
want to be priests," Dominic told him one day. "We must strive to
acquire the necessary virtues."
"Right!" agreed his friend. "But if we do all we can, God will
surely give us the grace and strength we need."
In all this Don Bosco saw the motherly protection of the Blessed
Virgin; in turn he did his best to meet Her expectations. This is
the secret reason that made him take a first step toward what was
to be his greatest achievement-the founding of his long-desired
Salesian Congregation. Thus, after explaining at length in confer-
ences to several of his most trusted young clerics the three religious
vows, he one day encouraged the cleric [Michael] Rua-then in his
second year of philosophy-to make these vows for a year. But he
did not disclose his grand plan. Rua agreed, thinking that these

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
vows only meant that he was to live with Don Bosco and help him
with his work at the Oratory. The simple ceremony took place on
the evening of [March 25, 1855], the feast of the Annunciation of
the Blessed Virgin. Michael Rua, kneeling in Don Bosco's room in
plain clerical attire, and with him as the only witness, pronounced
his vows for a year. Shortly afterward, Father [Victor] Alasonatti,
who surely knew more about Don Bosco's plans, did the same.
During those days-March 25, 26, 27, and 28-very solemn
ceremonies commemorating the new dogma of the Immaculate
Conception were being held in the shrine of Our Lady of Consola-
tion in Turin, and the whole city was illumined. Among the im-
portant guests were the archbishop of Chambery and the bishops of
Mondovi and Casale. The joy of these sacred festivities was greatly
enhanced by the news that something extraordinary had happened
in Taggia,3 where the proclamation of this dogma was also being
commemorated. In the parish church of that city there was a much
venerated, three-foot-high statue of the Blessed Virgin made of very
hard material. Our Lady wore a rose dress and a blue mantle. In
her hand She held a heart. On March 11 [1855] Her eyes-very
lifelike and set slightly to the right-were seen to gaze at a girl
kneeling before the altar. Then they moved to the side and up and
down several times-now slowly, now swiftly. Occasionally the
Virgin's glance-at times loving, at times majestic-would rest on
those kneeling before the altar. Occasionally Her features lost their
usual sweetness and assumed a look of affliction, while Her rosy
cheeks would fade into extreme pallor for some two minutes. Her
features kept changing very frequently, hq.t mostly they seemed to
portray deep thought.
Besides the swollen eyes and quivering eyelids one could notice
that the Virgin's gaze became so animated that the cornea, softer
and more luminous than usual, took on the watery appearance of
the human eye. Her forehead and neck seemed to perspire, and the
muscular contractions of the cheeks were even more noticeable
than the movements of the eyes.
Children and a number of pious women were the first to see this.
Soon the entire city flocked to the church, deeply moved by the
sight. There was no denying the fact, which was repeated almost
3 A town in the Italian Riviera, not far from Monaco. [Editor]

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daily until March 25, and then occurred again at intervals during
April, May, and June. A rigorous ecclesiastical investigation and
the sworn testimonies of a hundred and twenty witnesses led to the
declaration that these happenings could only be attributed to a
heavenly intervention. Don Bosco sent for a copy of the official
report-still in our possession-and spoke of it to the boys, hailing
Mary's goodness and Her help during the present troubled times.
Father [Anthony] Belasio, a witness, on his return from Taggia,
enthusiastically confirmed what Don Bosco had already narrated.
Thus, with hearts and minds set on the Blessed Virgin, the Ora-
tory boys prepared for Easter-which fell on April 8-by taking
part in the Holy Week services, which from this year on were held
with some regularity. The yearly spiritual retreat was also held at
this time, and Don Bosco mentioned it in a written memorandum
about Dominic Savio and a schoolmate of his named Garigliano.
As Easter approached, they diligently and edifyingly took part in
the yearly spiritual retreat. At its close Dominic said to his com-
panion: "I want us to be true friends in everything concerning our
souls. From now on we should counsel each other in whatever may
help us spiritually. If you notice some fault of mine, please tell me
at once so that I may correct it. If you can suggest a good deed
for me to do, tell me too."
"Gladly!" Garigliano replied, "although you don't really need
this kind of help. But promise that you will positively do it for me.
I need it much more than you do."
Dominic settled the problem. "No more compliments! Let's just
help each other spiritually."
And so they did!

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CHAPTER 21
An Historic Outing
l)URING these years [1854 and 1855] Don Bosco con-
tinued his priestly ministry in the city jails. However, there was one
place in which he was particularly interested-a boys' reformatory
called "La Generala," a State institution on the south side of Turin
which had been opened in March 1845 to house three hundred
juveniles. The reformatory had originally been conducted by the
Brothers of St. Peter-in-Chains, an Order founded by Canon Fis-
siaux in 1839 and approved by Bishop [Charles] de Mazenod of
Marseilles, but as times changed, these religious were replaced by
secular authorities.
The boys of "La Generala" mostly came from families of dubious
moral background. Some lads had become public wards after one
or both of their parents had been sentenced to jail; many were
orphans who had gotten into trouble with the police. On reaching
the age of twenty the boys were generally drafted into the army,
while those who had not yet completed their sentences were trans-
ferred to adult prisons. During the day they worked in the fields or
at some craft under the watchful eye of a guard; at night they were
locked up in separate cells.
As long as the authorities showed respect for religion and allowed
it to exert its beneficial influence, discipline was easily maintained,
the whole atmosphere gradually improved, and the youths turned to
a new life. Instead, when it was banned, vandalism, quarrels,
brawls, stabbings, and immoral behavior became almost routine.
At times fixed bayonets provided the only effective means of main-
taining discipline. As long as the friendly attitude of the authorities
and his own work schedule permitted it, Don Bosco managed to
visit these unfortunate boys every now and then. He taught cate-
140

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chism, preached, heard confessions, and chatted with them as freely
as he did with the Oratory boys. It need hardly be said that these
juveniles soon began to regard Don Bosco as a father, and they
responded to his kindness with love and respect. For his sake they
strove to improve their conduct.
One truly extraordinary event demonstrated the true effectiveness
of the preventive system of education1 on even the most recalcitrant
and rebellious youths. Several authors-including Father Louis
Mendre,2 Dr. Charles d'Espiney,3 and Count Carlo Conestabile4-
have previously written accounts of the incident we are now about
to relate. Shortly after Easter in 1855 Don Bosco conducted a very
successful spiritual retreat at "La Generala." His gentle, under-
standing manner won over even the most difficult youngsters. As a
result, all but one of them received the sacraments. In his con-
versations with them and in hearing their confessions, he realized
the sincerity of their conversion and the depth of their love and
gratitude. Deeply moved by their change of heart, he decided to
plead for an easing of their strict confinement. Figuring that the
boys would appreciate more than anything else an outing in the
countryside, he went to the superintendent of the city prisons.
"I'd like to make a request," he began. "Is there any likelihood
that it will be granted?"
"You've done a lot to improve the character of our boys, Father,
and we shall do our best to oblige."
"Well, then, this is what I have in mind. For some time now, the
boys at 'La Generala' have behaved exceptionally well. Why not
let me take them on an all-day picnic to Stupinigi? 5 The outing
would do them a lot of good, both physically and spiritually."
The superintendent fairly leaped from his chair. "Are you joking,
Father?" he gasped.
"Not at all!" Don Bosco replied. "I sincerely beg you to consider
my request."
1 See Vol. IV, pp. 379-98. [Editor]
2 Don Bosco pretre, fondateur de la Congregation des Salesiens, Marseilles,
1879. [Editor]
3 Dom Bosco, Nice, ·1881. [Editor]
4 Opere religiose e sociali in Italia, Padova, 1879. [Editor]
5 A suburb of Turin and the site of a magnificent hunting lodge of the House
of Savoy. The lodge has recently been converted into a museum of art and in-
terior decoration. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Don't you realize the responsibility I'd be taking on? What if
some escaped?"
"I promise you that won't happen. I'll take complete responsi-
bility for bringing them all back."
They argued at length, as the superintendent countered Don
Bosco's arguments by citing prison regulations. Finally he agreed
to refer the matter to the Minister of the Interior. Meanwhile, act-
ing on his own, Don Bosco called on Chevalier Charles Farcito of
Vinea. The latter, in his role as prefect of the province, could have
given the required permission, but he stubbornly refused.
Fortunately, the superintendent of the city prisons kept his word
and conveyed Don Bosco's request to Urbano Rattazzi, then Minis-
ter of the Interior, a man of great intelligence though not equally
endowed in his ethics. He pondered the unusual request and then
sent for Don Bosco. The enemy and the defender of religious orders
were now finally to confront each other. We can assume that Rat-
tazzi had heard-at least in a garbled version-about Don Bosco's
letters to the king, but apparently he decided to ignore the matter.
Don Bosco called on him in his usual disarming way-natural
to him even with very important people-and was very courteously
received.
"My dear Father," Rattazzi said, "I'm willing to grant your re-
quest. You may take the boys on a picnic. I'm sure that it will
benefit them physically and morally. Plainclothesmen will escort
them at a distance so that they may restore discipline, when neces-
sary."
Rattazzi was firmly convinced that he had met Don Bosco's full-
est expectations. But Don Bosco smiled at the mention of guards.
"Your Excellency," he said, "I am more than grateful for your
permission, but I will not take the boys out unless you allow me
to be alone with them and give me your word of honor that you
will not send guards tagging after me. I take complete responsi-
bility. Should anything go wrong, I'm willing to go to jail."
Rattazzi was .stunned!
"Don't you realize," he exclaimed, "that if you are alone you
won't be able to bring even a single one back?"
"Leave it to me," Don Bosco replied in a tone of finality.
It was a take-it-or-leave-it proposition. Rattazzi, curious about

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the outcome and optimistic about Don Bosco's ability, finally con-
sented, feeling that any escapees could be recaptured fairly easily.
On the evening before the memorable day Don Bosco returned
to "La Generala" to break the good news to the three hundred in-
mates. He assembled all the youngsters and spoke more or less as
follows:
Boys, I have some great news for you. You have been very good
to me; you made a very fine spiritual retreat and you have behaved
well ever since. To reward you, I went to see the prefect of the
province and the Minister of the Interior. From the latter I got per-
mission to take you on a picnic to Stupinigi.
Roaring cheers and joyous shouts greeted his words. After they
calmed down, Don Bosco went on:
"I hope that you realize what a wonderful treat this is. Such per-
mission has never been granted before!"
"Long live Rattazzi! Long live Don Bosco!" the boys shouted bois-
terously.
"Yes, cheer for Rattazzi," Don Bosco replied, "but now please
listen carefully. I have promised Minister Rattazzi that every one of
you will behave so well that there will be no need of guards. I have
given my word that tomorrow night each and every one of you will
be back here. Can I be sure that you will behave and that none
of you will try to run away?"
"Yes, yes! We'll behave, we'll behave!" they all cried out. At this
point one of the older boys shouted: "Father, if anyone tries to escape
I'll chase him and wring his neck." No less threatening were two
other youths. "If anybody gives you trouble, I'll bash his head in!"
said one. "Anyone who breaks our promise won't come back alive!"
bellowed a husky 18-year-old.
"Enough, enough!" cried Don Bosco. "No threats, please! I don't
like them! I trust all of you. I know that you lik~ me and that you'll
do your best to please me. But let me tell you that tomorrow the whole
city of Turin will be watching us! If anyone misbehaves, he will hurt
us all. And I'd be in more trouble than anyone else because this
picnic was my idea. People will rightly say that I was a fool. Besides,
what good would it do you to escape? Unless you can sprout wings,
you'd be caught within a few hours, or at most in a few days, and
locked up more securely. But if you all behave and come back in

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the evening, maybe you can get this privilege again. Wouldn't that
be great? However, these are only earthly considerations. There is
a far more important reason. A short time ago you sincerely promised
God that you would be good and no longer offend Him. Well, from
heaven God sees you. If you keep your word, He will bless you now
and in. the future. Tomorrow I want you to prove that you really meant
your promise. Be on your best behavior: no disobeying, no quarelling,
no fighting. Do you promise?"
"Yes, Father, we do," they all chorused. One of them, voicing their
common feeling, added: "Father, you'll be our general. On behalf of
all of us I assure you that no general ever will have more disciplined
troops."
Reassured by this response, Don Bosco gave them the times of
departure and return and other details; then he said good-bye. The
boys were beside themselves with joy. On retiring that night, they
were so quiet and orderly that the guards were astounded.
Early the next morning they set out with Don Bosco for Stupinigi.
This village, four miles southwest of Turin and near the Sangone
River, is renowned for its royal hunting lodge. The pastor, Father
Emmanuel Amaretti, a good friend of both Don Bosco and Father
Alasonatti, was waiting for them. Of course, the boys fully enjoyed
their day outdoors. The thoughtful attention they showed Don
Bosco was really touching. As soon as he seemed a bit tired, they
snatched the provisions off the donkey's back and made Don Bosco
ride while two of them held the bridle. At Stupinigi, Don Bosco first
took them to the church, where he said Mass; then he treated them
to a wholesome lunch, followed by games and another snack before
leaving. The whole day was one of complete joy. The youngsters
encountered a whole new world of delights as they went through
the hunting lodge and roamed along paths in shady groves, by the
side of ponds, and across green meadows carpeted with gay :flowers.
The boys behaved beautifully. There was not a single squabble,
and Don Bosco had no need to warn or scold. When evening came,
they all trooped back to their prison home, more resigned and
docile than ever.
Meanwhile, Rattazzi was impatiently worrying about the out-
come; despite his confidence in Don Bosco, he felt uneasy. Without

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wasting a moment, Don Bosco reported to him. The man was truly
astonished.
"My thanks to you, Father," he said, "for all you have done for
these young prisoners. I wish you would tell me why we cannot
exercise the same influence over these boys."
"Your Excellency," Don Bosco replied, "our strength is moral.
The State relies on commands and punishments, whereas we speak
in God's name and appeal to the boys' hearts."
Minister Rattazzi undoubtedly understood the Church's mysteri-
ous supernatural power which no persecution can ever weaken.
"You're right," he admitted. "The influence of the Church over the
hearts of young people is something we cannot match. That domain
is exclusively yours."
This episode caused him to realize the effectiveness of the pre-
ventive system in molding the characters of even the most unruly
youths, just as Don Bosco had told him a year before. 6 Later
Rattazzi remembered this when a young nephew of his became a
problem. After considering a reformatory for the boy, he wondered
whether Don Bosco might possibly be able to save him, and he
took the lad to the Oratory. "Don Bosco accepted him," Father
Rua recalls, "and made of him a good workman and a fine prac-
ticing Catholic, as everyone here is well aware. I got to be quite
close to him."
Father John Baptist Piano-now pastor of the Gran Madre di
Dio [the Great Mother of God] in Turin-testified to having heard
of this memorable outing from his schoolmates, many of whom
are still living. Some years after he had left the Oratory, Father
Ascanio Savio also confirmed the facts of the story. Likewise,
Canon [John Baptist] Anfossi heard it from Senator Joseph Boschi,
his paternal uncle, who was the head of a department in the Minis-
try of the Interior which exercised jurisdiction over "La Generala."
The senator thought very highly of Don Bosco's work and occasion-
ally obtained government grants for him. A record of this memor-
able outing can also be found in the Bollettino Ufficiale della Di-
rezione Generale delle Carceri, Nos. 1-2, 1888, p. 85.
We conclude by remarking that the spiritual i:etreat conducted
6 See pp. 37f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
by Don Bosco had profound and lasting effects. When Don Bosco
was no longer able to take care of "La Generala" himself, he regu-
larly sent his priests there to hear confessions. From that year on
until the present time [1905], by official request of the authorities
and Don Bosco's own exhortations, the Salesians have carried on
their priestly ministry to these unfortunate boys----especially through
spiritual retreats-notwithstanding some lack of cooperation on the
part of the authorities who wanted the retreat schedule to be so
planned as not to interfere with work periods.
What must have been Don Bosco's thoughts after hearing the
grateful thanks of those boys and seeing the prison gates once again
close behind them? Undoubtedly, deep sadness must have damp-
ened his joy, for not all of those boys were delinquents. Some had
been sent there by hea.rtless parents because of disobedience-
thoughtless rather than deliberate; others were only guilty of petty
thievery caused by hunger. To make matters worse, many of them,
still fairly innocent when they entered the reformatory, were in seri-
ous danger of being corrupted by other youths who were already
hardened in crime. The repressive system of education in force
there was no help at all.
For these reasons, Don Bosco continued his policy of always
trying to obtain the release of any boy who had not yet been con-
victed in court. If no one could take care of him, he either accepted
him at the Oratory or found him an honest, suitable job. In the
latter case, he would visit the boy, encourage him to be good, and
exhort him to attend Mass on Sundays and holy days, either at the
Oratory or in his parish church.
Anxious to do more, Don Bosco also offered his services to a
society that had been formed in Turin under royal patronage for
the protection of boys released from reformatories. Its purpose and
reputation are revealed by this letter to _Don Bosco.
Dear Reverend Father:
Turin, August 8, 1855
The employment committee of this society is entrusting Louis Pe-
sciallo of Vacarezza, age 16, to the care of its member, the Rev. John
Bosco. The youth will be released from the reformatory on the 15th
day of this month. He would like a job in a tailor shop, since this
is the trade he learned while serving time.

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147
The undersigned, while informing the Rev. John Bosco of this ar-
rangement, begs him to do all he can for this youth in accordance
with the instructions herewith enclosed.7
The Rev. John Bosco is to consult with Mr. Costa, general super-
intendent and secretary of this society, and Father Tasca, rector of the
Artigianelli Institute where the boy may be visited.
Yours very truly,
Cagnone
Vice-President, Senior Member
of the Society, President of
the Employment Committee
The prefect of the Oratory replied as follows:
[Dear Sir:]
Turin, August 14, 1855
My superior, Father John Bosco-whom you have appointed guard-
ian of the boy Louis Pesciallo as of the 15th of this month-has asked
me to inform you that he accepts the charge. He is also willing to
admit the boy to the hospice annexed to this Oratory and to relieve
your committee of all responsibility regarding this boy's future. My
superior assures you that the boy will continue his apprenticeship as
a tailor, and he wants it understood that he expects the usual main-
tenance fees and benefits.
I would have come in person to discuss this matter with you, but
the absence of my superior has made it impossible for me to do so.
Please accept my superior's most respectful regards and my own.
Your servant,
Fr. Victor Alasonatti, Prefect
Don Bosco took in not only young Pesciallo but also a friend of
his named Morgando. Later on he accepted a few others after their
release from the same reformatory. However, he soon found that the
unwholesome climate of reformatories had made them incorrigible.
Since he wished to save as many boys as possible from falling
into such a state, Don Bosco therefore strove to prevent their com-
mitment to such institutions. To this end, whenever a new mayor
took office, he immediately wrote to him offering to accept into
7 In this edition we have transferred these instructions to Appendix 2. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the Oratory any boys whom the authorities did not know where to
place. The police directed many such lads to him, but Don Bosco
always screened them to avoid accepting .some who might be mor-
ally dangerous to the rest. If they had parents or relatives who were
legally responsible for them, he wanted those persons to appreciate
the service they received from the Oratory, and he demanded their
full cooperation for the boy's moral reform.
This good will of Don Bosco toward the civil authorities bore
handsome dividends on many occasions, especially in times of polit-
ical turmoil.

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CHAPTER 22
True Loyalty
(JATHOLICS in Piedmont feared that the Rattazzi bill
would be approved, and they apprehensively awaited developments.
Meanwhile, Don Bosco had made public the foundation charter
of Altacomba Abbey with its maledictions on anyone who should
dare to expropriate it. Then, as a follow-up, he combined the two
April issues of Letture Cattoliche into a booklet attributed to Baron
Nilinse, entitled Stealing Church Property and Its Consequences.
The frontispiece featured a quotation of St. Ambrose: "What! A
private citizen's home is inviolable, and yet you dare lay hands on
the house of the Lord?" The incidents related in this booklet, many
of which had their source in the testimony of Protestant authors,
detailed the frightful punishments that had befallen those rulers or
private citizens who had confiscated, sold, or purchased what had
once been consecrated to God. Moreover, it emphasized the fact
that Divine punishment had fallen not only upon those directly
involved in the spoliation of the Church and of religious orders,
but also nearly always upon their families, thus proving once again
the wisdom contained in the saying: "The family of him who
steals from God shall not attain the fourth generation!" Its publica-
tion naturally caused quite a stir and helped to dissuade many from
buying church property.
The authorities were alarmed at the possible effects of this book-
let on the people. There was even some talk of confiscating all
copies, but finally they thought it would be best to ignore the whole
matter. Nevertheless, Deputy Angelo Brofferio declared on the
floor of the Chamber of Deputies that this booklet was a provoca-
tion and an insult to the legislature, and he demanded that the
149

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THE BIOGRAPHICAL MEMOIRS OF SAINT jQHN BOSCO
author be identified and punished. However, his tirade went un-
supported, and the outcry soon died away.
The senate debate on the bill for the suppression of monastic or-
ders began on April 23 [1855]. At times the debate degenerated
into a shouting session as proponents of the bill tried to drown out
its opponents. The battle of words had gone on for three days when
Bishop Louis Nazari of Casale-a senator-rose to speak on be-
half of the Piedmontese bishops. With the consent of the Holy See
and with the king's knowledge, he offered the government the sum
of 928,412 lire if it would withdraw the bill. His intent was to un-
mask the hypocrisy that had prompted the measure and thereby to
turn the tables on the enemies of the Church. This sum had a special
significance, since it matched the exact amount that had first been
budgeted-and then revoked-for benefices and supplements to
benefices to pastors on the mainland. This offer was the source of
considerable embarrassment to the cabinet, because their strongest
argument for the confiscation of monasteries had been the lack of
funds for the maintenance of benefices. Count [Camillo] Cavour,
fully aware that Victor Emmanuel II favored the acceptance of this
offer, moved for adjournment. On their deathbeds, both the king's
wife and his mother had warmly and effectively pleaded the cause of
the persecuted Church. When Bishop [Thomas] Ghilardi of Mon-
dovi called on the king on the evening of April 26 to tell him of the
terms offered by Rome and to point out the advantages of such a
settlement, Victor Emmanuel was so delighted that when the bishop
took leave at a very late hour, he escorted him personally, arm in
arm and bareheaded, halfway down the road by the cathedral. How-
1ever, on the following day, April 27, the whole cabinet resigned.
General Giacomo Durando1 was then entrusted with the formation
,of a new cabinet, provided that: 1. He would choose men holding
the same views as the former ministers. 2. He would aim for a set-
tlement with Rome.
Since these conditions were mutually exclusive, they clearly in-
dicated the king's fears and confusion. Meanwhile, the anticlericals,
as usual, were trying to sway the king to their point of view.
1 A politician of the Risorgimento. He, too, pressed King Charles Albert to
,grant a Constitution. He died in 1894. [Editor]

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151
Through the press, they threatened dire reprisals if the bishops' offer
was accepted and Count Cavour was not returned to power. College
students paraded the streets, shouting: "We support Rattazzi's bills!"
The mob threatened violence.
Senators opposed to the bill were publicly insulted. The usual
hired rabble smashed the windows of Monsignor Anzini's house,
where the bishop of Casale was staying. While authorities published
inflammatory and illegal manifestos, daily dispatches falsely told the
king of unrest in the provinces. Moreover, several high-ranking
officials threatened to resign. One day top army officers unexpect-
edly called on the king to warn him that they would resign their
command of the Crimean campaign-which they had wanted-if
the Crown approved a cabinet not to their liking. The situation was
so tense that troops were deployed in front of the royal palace to
quell imaginary insurrections.
When Marquis Massimo d'Azeglio2 received word that the king
seemed inclined to let matters rest with the Church, he was greatly
disturbed and at once sought an audience, but in vain. On April 29,
therefore, he wrote to the king in these daring terms: "Your Maj-
esty should trust an old and faithful servant of yours, whose fore-
most thought has always been your welfare, your honor, and the
good of the country. Kneeling at your feet, I tearfully implore you
not to yield. It is still not too late. Retrace your steps. In one day a
conspiracy of friars has succeeded in destroying your accomplish-
ments, stirring up the whole country, undermining the Constitution,
and jeopardizing your integrity. You have not a minute to lose.
Official statements need not be final. It has been said that the Crown
was seeking fresh advice. Let the Crown now declare that it has
been advised that the bishops' offer is unacceptable, and must be
considered as never made. . . . Then let things take their natural,
constitutional course. Piedmont is long-suffering, but she must not
be subjected to the priestly yoke again. . . . You know very well
what a shameful concordat the queen of Spain unwisely signed
through the intrigues of friars. Similar wiles ruined James Stuart,
Charles X, and many others. Your Majesty, you know that what I
2 Massimo d'Azeglio (1798-1866), a politician, writer, and painter, had been
premier from 1849 to 1852 under Victor Emmanuel II. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
previously predicted came true. Believe me, it is not a question of
religion but of finances. Amadeus II wrangled with Rome for thirty
years, and he won. Be firm, and Your Majesty will win, too."
Toward the end of December, 1849, in a parliamentary debate,
Massimo d'Azeglio-then the prime minister-made the incredible
statement that "he did not know much about the Constitution and
had never read it." 8 He was the evil genius who tried to lure the
king from the right path; yet he had never even read Article 29 of
the Constitution which stated: "All property, without exception, is
inviolable."
Meanwhile, General Durando was going through the motions of
forming a new cabinet, but it was all a mere farce! Eight days
later, May 3, when the Senate convened, General Durando an-
nounced that all the former cabinet ministers had been returned to
office and that Count Cavour was again premier. Immediately he
called for the resumption of the debate on the Rattazzi bill on May
5. While this was going on, the royal palace was once more wreathed
in mourning on May 17. Earlier that year, on January 8, the late
Queen Maria Adelaide had given birth to a baby boy. The child,
Victor Emmanuel Leopold Mary Eugene, who until then had been
in excellent health, suddenly became critically ill and died. Within
four months, the king had lost his mother, wife, brother, and son.
Don Bosco's dream had indeed turned out to be truly prophetic.
Despite all these developments, the Senate approved the bill, as
amended slightly by Senator Des Ambrois,4 by 53 votes to 42. The
bill suppressed specified monastic orders and authorized immediate
confiscation of their property; the religious themselves, however,
were allowed to remain in designated monasteries for their lifetime
and were entitled to a pension proportionate to the revenue of their
former property, but not to exceed five hundred lire for each pro-
fessed religious, or two hundred and forty lire for every lay brother
or sister.
No one doubted that the bill would be speedily passed by Parlia-
ment. Deploring this evil measure, Don Bosco had promoted prayers
s Enrico Tavallini, La vita e i tempi di Giovanni Lanza, Vol. I, p. 110. .
4 Louis Des Ambrois de Nevache (1807-1874) had been Minister of the Interior
from 1844 to 1848. His amendment exempted orders connected with education,
preaching, or charity. [Editor]

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in several religious institutes; at the Oratory he had exhorted his
boys not only to perform special acts of devotion but even to fast for
a whole day on bread and water. Father John Turchi informs us
that all the boys responded generously.
A few days later, after supper, as Don Bosco was in the dining
room with the clerics [John] Turchi, [Felix] Reviglio, Angelo Savio,
[John Baptist] Francesia, [John] Cagliero, [Michael] Rua and a few
others, the conversation turned to the law of confiscation. Don
Bosco remarked: "Only Victor Emmanuel's signature stands be-
tween many monasteries and convents and their dissolution. If I
could only speak to the king, I would tell him: 'Your Majesty, do
not sign this bill or more misfortunes shall befall you and your
family.'"
One of the clerics asked: "Wouldn't it be a good idea if one of us
wrote to the king?"
"Of course! What about you, Savio? Would you do it?"
"Yes, I will," he replied. "Just tell me what to write."
"Tell him this: 'Your Majesty: Yesterday I happened to be talk-
ing with Don Bosco and some other people about the Rattazzi bill
just passed by the senate. Don Bosco said: "If I could only speak
with His Majesty, I'd say: 'Your Majesty, do not sign this bill; it
would be a warrant for more calamities for yourself and your fam-
ily. I am apprising you of this as a loyal, devoted, and respectful
subject.' "
The cleric wrote down what Don Bosco had dictated and signed
his own name. However, Don Bosco was not yet satisfied. Prompted
by an inner impulse that brooked no delay, he wrote a short note to
the king in Latin, repeating his previous warning, "Dicit Dominus:
'Erunt mala super mala in domo tua.' " "The Lord says: 'Evils upon
evils will fall upon your house.'" Don Bosco no longer implored; he
now threatened greater punishments, should the king sign the bill.
He hurriedly sent the new message to a court valet who enjoyed the
king's confidence-a certain Occhiena from Castelnuovo d'Asti
whose sons frequented the Valdocco festive oratory. He was a close
friend and distant relative of Don Bosco.
As luck would have it, the king had just left for Susa.5 The valet
5 Thirty-three miles from Turin. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
therefore said to the bearer: "Tell Don Bosco that the king will have
the letter as soon as he returns. I'll put it on his desk."
"But it's extremely urgent. The king should have it at once."
"Very well! Tell Don Bosco not to worry. I'll forward the letter
immediately." He then ordered a messenger to saddle a horse and
to overtake the king. The messenger reached him at Sant'Ambro-
gio. 6
"Your Majesty! I have a letter for you."
"A letter? Give it to my secretary."
"It's extremely urgent and important."
"Whom is it from?"
"Don Bosco."
"Don Bosco! Can't he ever leave me alone? Let me see it."
The king scanned the note rapidly. "I knew it," he exclaimed.
"Hold it for me." He then walked away, but after taking only a few
steps, he turned back to the messenger and said: "No, let me have
it." Then he put it in his pocket and continued his journey.
The king was already deeply grieved by his son's death, and Don
Bosco's letter disturbed him greatly, as the cleric Cagliero learned
from Marquis [Dominic] Fassati, who had seen it open on the king's
desk. On returning to Turin, the king showed Don Bosco's letter to
some of his cabinet ministers, remarking: "You see what Don Bosco
has written. Now tell me whether or not I ought to sign this bill!"
We do not know what advice they gave him, but on May 28 [1855]
the Chamber of Deputies approved the bill by 95 votes to 23. The
new law covered five points: 1. The suppression of all religious
houses whose members were not engage.din education, preaching,
or charity. 2. The suppression of all benefices and collegiate chapters
in towns whose population did not exceed twenty thousand. 3. The
establishment of an ecclesiastical fund. 4. The assignment of a pen-
sion for the religious. 5. Finally, the levying of a tax on religious
bodies that were not suppressed.
When the law was submitted to the king for his signature, he
stalled. "Let us wait a while," he said. "I want to think this over."
It was perhaps on this occasion that General [Alfonso] La Marmara7
6 A small town about seventeen miles from Turin. [Editor]
7 Alfonso La Marmara (1804-1878), a soldier and statesman, was Minister of
War from 1848 to 1859 with few interruptions. He was Prime Minister of Sardinia
in 1859-60 and from 1864 to 1866 when he was made Chief-of-Staff. [Editor]

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or some member of his family secretly met with Father Cafasso
from two in the morning until dawn.
The ministers, aware of the king's hesitancy and unwillingness to
sign the bill, proposed that he seek the advice of trusted court theo-
logians. We do not know whether they suggested this on their own
initiative or at his prompting, but the king agreed. At this time he
was so determined to do what was right that had those theologians
given him the correct advice, he would either have never signed the
law or would at least have deferred it. Four court theologians-
doctors of Canon Law of the University of Turin and disciples of
Nuytz8-gathered in the royal palace. Victor Emmanuel put the
matter before them and gave them Don Bosco's letters to read, add-
ing that he wanted them back. Then, in order not to interfere with
their freedom of discussion, he withdrew to a nearby room nervously
waiting for their reply.
The theologians did not take long to settle this matter. They told
the king: "Your Majesty, do not be frightened by Don Bosco's let-
ters. The age of prophecies is past. Ignore his dire predictions and
threats. As for the law concerning monasteries and convents, it is
an accepted principle that the authority which creates a thing can
also do away with it. It is the State that grants the privilege of form-
ing a moral body, and therefore it is also within the power of the
State to withdraw such privilege with all its implications. The State
has full and exclusive rights to enact whatever laws it deems neces-
sary regarding the existence or non-existence of religious orders. The
alleged rights of the Church in this matter are simply non-existent."
The king, who understood little about such technicalities, inter-
rupted: "What I want to know is this: Can I in conscience sign this
bill?"
"Most certainly!" they replied.
He did so that very same day, May 29, 1855. This law affected 35
religious orders, 334 houses, and 5,406 religious. At the same time
a royal edict suppressed the Superga Academy9 which after the ex-
pulsion of Father [William] Audisio, its president, had not accepted
8 Johann Nepomuk Nuytz was a lecturer at the University of Turin. Several of
his works and propositions were condemned by the Holy See in the brief Ad
apostolicae sedis of August 22, 1851. [Editor]
9 It had been founded in 1833 with King Charles Albert's assistance. See Vol.
I, p. 212. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
any more students. By another decree, the large revenues that had
accumulated there were later assigned as temporary or life pensions
for unfrocked priests or ecclesiastics subservient to the government.
This law resulted in untold hardships, especially on nuns. Many
priests, too, were dragged into court for having done their duty in
administering the sacraments.
The day after this questionable advice had been given to the king
by the court theologians, one of them, a canon in a small provincial
town, happened to meet Don Bosco near Valdocco Circle. Don
Bosco greeted him. The canon reciprocated, then stopped and
asked: "Are you Don Bosco by any chance?"
"Why, yes."
"Did you write certain insolent letters to the king?"
"I did write to him, but my letters were not insolent. As a loyal
subject, I felt bound to dissuade him from pursuing a dangerous
course."
"So you presumed to impose your own opinions on the king and
dicate to him rather than obey him! I am shocked by your audacity."
"Did the king take my advice?"
"No. He had every right to sign that law."
"Do you believe that?"
"Certainly!"
"And you advised him to sign it?"
"Of course."
"Pardon me, but before we go any further, I'd like to ask you one
question. Did you say Mass this morning?"
"What has that got to do with this matter?"
"Never mind! Just tell me: Did you say Mass this morning?"
"Yes, I did. Why not?"
"Before saying Mass, did you go to confession?"
"What a question! Why?"
"Why? How could you dare approach the Holy Eucharist without
first asking God's forgiveness for the evil advice given to your king
and repairing as far as possible the harm done to the Church?"
Needless to say, the canon was greatly offended by these remarks.
To justify himself he brought up all the stock arguments the Univer-
sity of Turin had devised to prove that the State had exclusive
authority over certain areas which the Church rightfully claimed for

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herself. Don Bosco refuted each of these false arguments and left
the canon greatly perplexed and shaken. Finally, the canon walked
off, deeply incensed. It was not long, however, before he became a
lifelong friend and benefactor of Don Bosco. The secularistic edu-
cation he had received in his youth had so darkened his mind that
he had been unable to see the truth.
Don Bosco wrote other letters besides those we have mentioned.
He did not desist from his efforts as long as there was any hope that
he could dissuade the king from a step he foresaw to be ruinous.
The king lamented one day: "I can't have any peace at all! Don
Bosco hounds me!" And he charged one of his aides to inform Don
Bosco of his displeasure. Don Bosco remained unperturbed. Earlier,
while debate on the controversial bill still raged in the two cham-
bers, the king, worried and nervous after the first two deaths in his
family, became curious about this priest who had so shattered his
peace, and he decided to see for himself where Don Bosco lived.
Therefore, early one Monday morning, accompanied by an aide, he
rode on horseback to Valdocco in civilian clothes and went all
around the Oratory. Catching sight of the cleric Cagliero, he called
to him and asked about Don Bosco. The cleric answered that he
was in church, but that he was very tired because the day before he
had been quite busy hearing confessions, preaching, and taking care
of the boys. The king then rode away, but returned a few days later
in his carriage. It so happened that on that day, just a few minutes
before the king's coach reached Valdocco Circle, Don Bosco had
come down from his room to tell the doorkeeper, [Dominic] Goffi:
"I am quite busy today; even if the king himself should come, tell
him I'm not in." Shortly afterward, the king's aide-General Alex-
ander Lucerna, count of Angrogna-alighted from the coach and
walked to the Oratory gate asking for Don Bosco, only to hear that
he was not in. [John Baptist] Francesia, then a cleric, saw the count
get back into the coach and drive off in the direction of the gun
factory.
Apparently the king had spoken rather heatedly of Don Bosco's
bold letters, and the general-impetuous by nature-considered it
his duty to take Don Bosco to task for what he considered to be an
offense to the king.
A few days later, in fact, accompanied by an orderly, he rode on

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
horseback into the Oratory playground, asked directions to Don
Bosco's room and went straight there.
Don Bosco arose to receive him.
"Are you Don Bosco?" the general asked harshly.
"I am."
"Was it you who dared to write to the king telling him how to run
his kingdom?"
"I did write to him, but I never told him that!"
The general then spat out a stream of invectives, calling him an
impostor, a fanatic, a rebel, and a foe of the king whose honor and
sovereign authority he had grievously offended.
At intervals Don Bosco tried to stem the torrent of abuse by
pointing out that his letters were far from irreverent and that their
sole purpose was to enlighten the king, whom he loved and for
whom he was willing to make any sacrifice as proof of his loyalty.
However, the general only raved all the more. Raising his voice, he
shouted: "I did not come here to debate. You must make amends
for your disgraceful letters."
"How?"
"First of all, I order you on behalf of His Majesty never to write
again about his court or the royal family. The king is extremely
angry and if you do not obey, he will have to resort to harsher
measures. Now sit down and write what I am going to dictate."
"I'll do it, if it is not a recantation or denial of the truth," Don
Bosco replied.
The general began dictating a humble apology in which Don
Bosco was to beg him to disregard the threats and predictions of his
earlier letters. Don Bosco put down his pen.
"This I cannot do," he firmly said.
"You must!"
"If I do, will you account to God for whatever will happen?"
"God has nothing to do with this," shouted the general. "Do what
I tell you!"
Don Bosco stood up. "I will not!"
The general became furious and his hand flew to his sword, as if
he were challenging Don Bosco to a duel. Very calmly, Don Bosco
remarked that his only weapons were reason and religion.
"The only duel I'd challenge you to," he said, "would be a duel

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of prayer. You would surely win; having more time you could pray
better and oftener."
Snorting, the general rattled his sword. Undaunted, Don Bosco
said firmly, "You are not frightening me in the least!"
This unexpected stand left the general dumbfounded.
"I am not afraid," Don Bosco continued, "because as a gentleman
and a brave soldier you would not disgrace yourself by attacking a
defenseless priest who only did what he thought was best for his
king's soul. I am so sure of this that had I known you wanted to see
me, I would have called on you myself. Calmly we could have
looked for a way to give His Majesty satisfaction without doing vio-
lence to my conscience. I am sure that you, as a gracious host, would
have brought out drinks, and I would have toasted your health."
The general was stunned. Much to his surprise his anger was now
gone. In a daze, he took his leave, mounted his horse, and rode off.
After he had crossed the gate, though, he turned around and rode
back. Once more he went up to Don Bosco's room.
"Did you say that had you known you would have called on me?"
"Exactly!"
"Would you still do it?"
"Of course!"
"Is that a promise?"
"Yes!"
"Then come tomorrow at eleven."
"I can't just then."
"How about three in the afternoon?"
"Fine! I'll be there!"
The general looked intently at Don Bosco for a moment and then
left. Don Bosco kept his appointment. Together they drafted a letter
expressing Don Bosco's regrets for any displeasure he might unwit-
tingly have caused the king. As for. Don Bosco's predictions, His
Majesty was to use his own judgment. Finally, Don Bosco promised
not to write letters of that kind again. By this time, however, the
controversial bill had been signed into law and the deaths in the
royal family were facts that no one could deny. Nevertheless, Don
Bosco later declared that he would never have signed that letter had
there been some other way to forestall greater evils.
Don Bosco lingered on. The general became ever more cordial

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and asked him to stay for dinner, but Don Bosco excused himself.
Just as he was about to leave, the general said: "Before you go, let
us seal our friendship. Do me the honor of sampling the wine of my
vineyards."
A butler brought in a bottle and some pastry. After sipping the
wine, Don Bosco looked at the general and smiled. The general
smiled back, and then offered some pastry. Don Bosco took a
piece and jokingly remarked: "It's not poisoned, I hope!"
Falling in with his joke, the general replied: "Let's share it!"
Then he took half of the portion for himself. They parted as friends
and they remained so ever after. Some time later, he entrusted a
young African boy to Don Bosco for instruction in the Faith and
Baptism.

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CHAPTER 23
Indefatigable Activity
l ) ON Bosco, not in the least shaken by these struggles
and trials, continued to correspond with Father Charles Gilardi [of
the Institute of Charity]. On May 6 he forwarded the interest due on
the sum which he had borrowed from the institute's superior, Father
[Antonio] Rosmini.
My dear Father Charles:
[Turin, May 6, 1855]
Eastertide is running out and I had better put my conscience in
order. . . . Thus far I have not yet written to your superior because
I know that he is in poor health. I wish to inform you that a provisional
railroad station will definitely be built here at Valdocco. Therefore,
property value in this neighborhood has unavoidably gone up.
Mr. Coriasco, who owns the small house near the piece of land
that you purchased, now is forced to sell; he tells me that he is ready
to let us have it for 7,000 lire. We offered him 10,000 last year.
May the Blessed Virgin bless your superior and restore his health for
the Church's good. My boys and I are praying for this.
Please pray for me and love me in the Lord. My mother and our
clerics send you their best.
Your affectionate friend,
Fr. John Bosco
Meanwhile, the Ribotta Press was printing the two May issues of
Letture Cattoliche, entitled Evangelical Comfort to Christians Liv-
ing in the World, by T. . . K. . . A series of short meditations on
St. Matthew's Gospel, they clearly demonstrated how easy Our
Lord's precepts are to obey and how holy and beneficial His coun-
sels have proved to be. They also pointed out the perpetuity of His
161

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Church, the duties of her members, her God-given power to forgive
sins, the importance of prayer-especially communal prayer-and
the mercy and justice of God.
The two June issues, authored by Don Bosco and printed by the
Paravia Press, were entitled Dialogue between a Lawyer and a
Rural Pastor on the Sacrament of Penance. Don Bosco explained
its purpose in a Foreword:
There is not the slightest doubt that our Faith is being bitterly
attacked in these tragic times. Since its enemies will fail unless they
can first persuade Catholics to give up confession, the forces of evil
will direct their major attacks against this wholesome practice. One
who abandons confession, if left to himself, will sink deeper in sin;
like a frail plant exposed to the fury of the winds he will fall into
most deplorable excesses. To destroy the very idea of confession,
Protestant publications are continually telling Catholics that confession
is not of Divine institution and must therefore be rejected.
Without making false statements and without confusing the issue
or acting in bad faith-as our opponents usually do-we shall prove
beyond all doubt from the Gospels and from history that even pagans
recognized a need for confession, that confession was practiced by
the Hebrews at God's order, and that Our Lord Himself raised this
practice to the dignity of a sacrament, declaring it to be beneficial to
all Christians and absolutely necessary for those who have committed
mortal sins after Baptism.
Since Protestants keep saying that there was no mention of con-
fession in the primitive Church, we shall prove from history that
confession was constantly practiced in the Church from Christ's day
to ours.
As much as possible I have refrained from citing or quoting authors
who are opposed to confession. I have done this for two reasons:
first, I do not wish to make good Catholics grieve at the desecration
of the most revered practices of our Faith; second, I do not want to
take the chance of possibly arousing the desire to read such impious
books.
I have restricted myself to explaining the Church's doctrine regarding
this sacrament. In the process I have refuted the more common errors
without mentioning them any more than necessary. I think that I have
adequately rebutted all objections.
Meanwhile, deeply grieved by the harm daily perpetrated against
the Church, I urge all Catholics to be brave and steadfast in the Faith.

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Yes, dear fellow Catholics, be brave! Let us cling firmly to the Church
founded by Jesus Christ, and to His Vicar, the Pope. Let us hold
fast to the Church that has been persecuted through the centuries but
has always triumphed.
The Catholic Church is the only Church founded by Jesus Christ.
No one can call himself a Catholic and still reject the Pope. Disaster
awaits one who cuts himself off from the Vicar of Christ; he will be-
come an outcast without salvation. One who does not have the Church
for his mother cannot have God for his father.
Let the same Faith, the same commandments, the same sacraments,
and the same charity unite us all in life and in death. Above all, let
us take advantage of the sacrament of Penance, the powerful means
instituted by Christ Himself to confer the merits of His passion and
death on our souls, to free them from the clutches of the devil, and
to shut the gates of hell while opening those of heaven. Amen.
In the ensuing dialogue a pastor explained the seal of confession
through an incident which had happened to Don Bosco during one
of his debates with Protestants.
Not so long ago, a cocky individual came to me and asserted that
he could cite many instances when priests had violated the seal of
confession. I replied that even if a priest should betray his ministry,
this would not lessen the sanctity of the sacrament. Are we to blame
all the Apostles because Judas was a traitor?
Since my opponent insisted that he knew what he was talking about,
I said: "I will wager five hundred lire that neither you nor any of
your friends can prove even one such case."
"Fine!" he replied. "Put the money down. I'll be back here Saturday."
"Wait," I said. "I've been through this sort of thing before! One
fellow said he would return, but he never did."
"I'll be back without fail," the man asserted. "I give you my word
of honor."
Well, I never saw the man again! Nor do I expect to see him
because he will never be able to prove his claim. Time and again I
have found that those who decry confession have no better arguments
than vague allegations.
On May 25 [1855] Don Bosco was in lvrea preaching on Mary
Immaculate and discussing some matters concerning Letture Catto-
liche with Bishop Louis Moreno. He then returned to Turin to pre-
pare the two July issues. They formed a single booklet entitled The

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THE BIOGRAPIDCAL MEMOms OF SAINT JOHN BOSCO
Conversion of a Wealthy Noble English Lady to the Catholic Faith,
during the Period When Anti-Catholic Laws Were Still in Force in
England. A summary follows:
In 1772 Catholic priests were obliged to remain in hiding. Penalties
for celebrating Mass or permitting its celebration in one's home were,
respectively, death and confiscation of property plus hard labor for life
in the colonies-quite an apt illustration of the much vaunted Protestant
tolerance. Persecution of Catholics went on without interruption for
over two hundred years. The booklet also described this lady's trials in
entering the Catholic Church, her perseverance in her newly-found
Faith while living with her Anglican family, and God's reward for her
heroic virtue.
Pamphlets of this kind were devastating to the Waldensians. But
if Don Bosco never tired of warning the faithful, he also strove to
rescue those who had gone astray, especially the youth of the area.
Besides sheltering Protestant orphans, later on he accepted boys
from the Hospice for Catechumens in Turin and from the Hospice
of Charity in Pinerolo.1 The mayor of this town, Mr. Giosserano,
remembering Don Bosco's offer of the previous year,2 sent him a
boy named Peter Plancia and contributed sixteen lire every month
toward his maintenance as long as he would stay, up to a total of
400 lire.
Some of these boys were eager to become Catholics, and in such
cases the catechist's task was easy. But those who came from the
streets presented a problem, and their conversion required a great
deal of patience. Some were dullards or completely ignorant; others
were hard to handle and unmanageable. Don Bosco was well aware
that by accepting such boys he was taking on more work and trou-
ble, yet he gladly took them in as boarders in order to win them
over to the one true Church. A letter written to him that we shall
now quote gives testimony of his zeal:
Dear Reverend Father:
Pinerolo, June 22, 1855
My thanks to you for having sent me news of young Daniel Bru-
nerotto through your worthy assistant, Father Alasonatti. I trust that
1 A Waldensian stronghold about twenty-three miles from Turin. [Editor]
2 See pp. 75f. [Editor]

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you will continue to be pleased with the boy. Your institute is better
equipped than ours for looking after the temporal and spiritual welfare
of boys like him. Please let me know when he will be received into the
Catholic Church so that I may enter this information in our records.
As for Peter Plancia, please God that his latest stupid prank will be
his last. Knowing him as I do, though, I am afraid it will not be. His
long stay at the hospice here was not my idea, and if he should want to
come back I will not accept him. Now I have that power. That's why I
have no intention of reporting his escape to the welfare authorities, even
if it would not be entered in his record. But I did mention his escape
and return to Canon Badariotti, the seminary rector, not in my capacity
as co-administrator, but only as a friend. Since we will both be passing
through Turin on July 4 on our way to the retreat at St. Ignatius', we
will bring you two hundred lire then, or, if not then, on the 13th on
our way back. If it is no trouble to Your Reverence, there would be
no uncertainty or delay if you could meet us at the railroad station on
July 4. We shall be there at 8:30 A.M. without fail.
My sincerest regards to you.
Your devoted servant,
Canon John Baptist Fortoul
Time passed as Don Bosco's activities in God's service continued
without interruption, and soon it was June 24, the feast of St. John
the Baptist.3 To grace the occasion Don Bosco wanted to give all
the Oratory boarders a special token of his affection. He told them
to request some little gift either orally or in writing, assuring them
that he would do his utmost to oblige. Possibly he may have done
this also in order to get to know them better. Naturally, there were
a few ridiculous and extravagant requests but Don Bosco satisfied
the reasonable ones, such as books, clothing, condoning of fees,
and so on, notwithstanding the financial sacrifice on his part.
"I had a new proof of his extraordinary kindness," one cleric
informed us, "when I needed a new cassock. I got up enough cour-
age to ask him for one; he promptly provided it." Dominic Savio's
written request was: "I ask only that you help me save my soul and
become a saint!"
Another day on which generosity triumphed was the solemn
feast of St. Aloysius. For this occasion Don Bosco provided four
s Don Bosco's name day. See Vol. II, p. 381. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
thousand holy pictures of this angelic youth. Marquis Dominic
Fassati was "prior" 4 of the feast, and he did his share to make it
a memorable occasion. On that day-the first Sunday in July-
after afternoon church services he treated the eight hundred or
more boys-both day students and boarders-to a generous serv-
ing of bread and salami [a favorite treat]. It was quite amusing to
watch the boys raise their slice of salami to their eyes and happily
exclaim: "You can't see Superga, you can't see Superga!" 5-their
own way of saying that the slices were thick.
Treats of this kind, given in turn by various Turinese laymen,
induced the day boys to attend the Oratory catechism classes and
church services. They saw in these treats a fulfillment of Our Lord's
promise: "Set your hearts on His kingdom first and on His righteous-
ness, and all these other things will be given as well." [Matt. 6, 33]
Since "these other things" were given to them now and then in an
appreciable way, they were more responsive to spiritual things.
Gradually they became more spiritually-minded, stronger in their
religious convictions, and better Christians and citizens.
The joyousness of these festivities, however, was soon followed
by yet another vexation. On June 29 [1855], Giovanni Lanza, Min-
ister of Education, ordered all school superintendents to enforce
the law on certification of teachers: no one was to teach without
first passing State examinations. There were to be no exceptions,
not even for private schools conducted by nuns. These new restric-
tions made it more painful and considerably more difficult for re-
ligious to conduct their own schools. In practice, these directives
prevented nuns from teaching, since certain conditions required of
them were such that they could not accept.
The Holy See, however, took steps to ease the problem. To the
inquiry of the bishop of Novara, Rome replied: "Secular authorities
cannot restrict the Church's rights to education; therefore, govern-
ment decrees which seek to limit these rights are not to be honored
or accepted. However, so as not to create an impasse and precipitate
4 An honorary title bestowed on a prominent benefactor. He usually responded
by treating the boys. [Editor]
5 A hill about three miles east of Turin, over two thousand feet above sea level,
crowned by Juvara's masterpiece, the basilica of the Nativity of the Virgin Mary.
[Editor]

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the closing of private schools conducted by religious, State examina-
tions and inspection may be tolerated if the bishops will at least be
allowed to retain control over the religious and moral instruction
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CHAPTER 24
Indefatigable Activity ( Continued)
THE year of 1855 proved to be a difficult period for both
the rich and the poor of Piedmont. Several factors contributed to
their hardships: the fifteen thousand troops sent to the Crimea as
allies of Turkey, England, and France, a vine disease which for
years had been ravaging the most productive vineyards, a succession
of poor harvests, a renewed outbreak of cholera in Sardinia, and
other calamities. Naturally, the Oratory, which depended so greatly
on charity, found itself in rather grave financial straits.1
But from time to time God showed that He had not forsaken His
little ones. On one such occasion, just as Don Bosco was preparing
to go to town in search of financial aid, he received a visit from
Count Renato Agliano, a man of noble lineage and outstanding
piety. He told Don Bosco: "My wife is very ill. Please pray for her
and have your boys do likewise." After saying this, he gave him a
substantial offering sufficient to cover half of Don Bosco's debt to
the baker. Don· Bosco thanked the kind gentleman profusely and
encouraged him to be confident, remarking that since he had per-
formed an act of charity even before receiving the favor he sought,
he had in a sense obliged God to grant it. That same evening, Don
Bosco added an Our Father and a Hail Mary for the sick woman
to the usual night prayers and gave instructions that these extra
prayers should be continued on the following days until further
notice. Three days later, the count returned to the Oratory to thank
Don Bosco and to tell him that, much to the doctor's amazement,
his wife now was out of danger and felt quite well. Grateful for a
grace so speedily granted, he made another donation which, thanks
1 A footnote reporting an appeal by Don Bosco to a welfare organization has
been omitted in this edition. [Editor]
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Indefatigable Activity (Continued)
169
to the inspiration of Divine Providence, equaled the amount of the
first. Thus within three days Don Bosco's debt was wiped out.
These extraordinary, startling gifts generated trust in God's good-
ness and at the same time spurred Don Bosco on to exert himself
to the utmost in meeting the needs of his young charges. Those
people who provided us with information about this period are
unanimous in describing him as a hard-pressed, dedicated father
who, finding himself burdened with a large family, left no stone
unturned to provide for his children. To this end, in order not to
overtax the generosity of his regular benefactors, he planned an
appeal to public charity. Since he still had several paintings left
over from two previous lotteries, he decided to hold a third one
on a somewhat smaller scale, with tickets at one lira each. This
project kept him busy for the next six months, during which time
he often remarked: "Two years ago our goals were a church and
a dormitory; now we are simply hoping to stave off hunger." He
first formed two committees of prominent ladies and gentlemen of
Turin; then he applied to the authorities for the necessary authoriza-
tion, submitting detailed plans, the names of the committee mem-
bers who would sign the tickets, a sample of the tickets, and the
list of paintings to be given as prizes.
Don Bosco's application was worded as follows:
To the Finance Office:
March 22, 1855
The undersigned respectfully states that in order to provide for ap-
proximately one hundred destitute boys now sheltered at the Oratory
of St. Francis de Sales (many of whom were orphaned by last year's
cholera epidemic), he is planning to raffle some paintings in order to
meet his more urgent expenses.
He therefore asks that, for the sake of these poor boys, you approve
the proposed committee, appoint an expert to appraise the paintings,
and grant all other necessary permissions for the execution of the en-
closed plan.
Since the lottery is on a small scale, it is requested that the seal of
the committee, as per the enclosed sample, be accepted as valid, in sub-
stitution for the seal of the Ministry of Finance, as granted last year.
Rev. John Bosco,
On Behalf of the Committee

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
There were eleven prizes in all: nine canvas oil paintings and
two bas-reliefs. Professor Cusa, secretary of the Albertina Academy,
appraised them all. We list them here along with their donors, all of
whom were members of the Oratory family, either as residents or as
frequent visitors.
1. The Crowning of Our Lord, an altarpiece by Padovanini, the
gift of Count Charles Cays.
2. St. Mary Magdalene, in a gilt frame, the gift of Dr. Viriglio.
3. The Sacred Heart of Jesus, in a gilt frame, by Professor
Gastaldi, the gift of Canon Lawrence Gastaldi.
4. The Sacred Heart of Mary, in a gilt frame, the artist and
donor as above.
5. The Virgin Mary, painted and donated by Charles Tomatis,
a pupil of the Oratory.2
6. St. John the Baptist, in a gilt frame, painted and donated by
Charles Tomatis.
7. The Virgin Mary Nursing the Child Jesus, in an octagon gilt
frame, the gift of Father Victor Alasonatti.
8. St. Francis of Assisi, in a gilt frame, the gift of Father Peter
Merla.
9. Charles Albert and Victor Emmanuel II, anonymous.
10. Faith, a bas-relief in papier-mache, the gift of Mrs. Margaret
Gastaldi nee Volpatto.
11. Leonardo da Vinci, a bas-relief in wax, in a gilt frame, gift
of Duke Litta Visconti.
The City Finance Office accepted the appraisal of the prizes, and
on April 20, 1855 it authorized the lottery.3
Three days later, on April 23, at Don Bosco's repeated request,
the Ministry of Finance again exempted him from the requirement
that each ticket should bear the seal of the ministry and recognized
the validity of the Oratory seal.4
The way was now clear. The following month, Don Bosco busied
himself with distributing a handbill informing the public about his
lottery5 and naming the committee members authorized to sign the
2 See Vol. III, p. 118. [Editor]
3 The routine authorization has been omitted in this edition. [Editor]
4 The official notification of this exemption has been omitted in this edition.
[Editor]
5 See Appendix 3. [Editor]

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Indefatigable Activity (Continued)
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tickets. Those so designated were Dr. Francis Vallauri, Chairman;
Caesar Francesetti of Mezzenile, Vice-Chairman; Lawrence Agli-
ano of Caravonica, Secretary; Count Charles Cays of Giletta,
Treasurer; Baron Charles Hyacinth Bianco of Barbania; Rev. John
Bosco, Director of the Oratory,· Marquis Henry d'Angennes; Count
Charles Pantoni; Marquis Dominic Fassati; Count Pio Galleani
Agliano; Chevalier Mark Gonella; Count Alexander Lucerna of
Angrogna; Count Joseph Ponte of Pino; Count Alexander Provana
of Collegno; Count Casimir Radicati of Brozolo.
Noteworthy here is the inclusion of the name of Count Alexander
Lucerna of Angrogna. This major-general of artillery, who was
also the aide-de-camp to His Majesty, was the same individual who
had heatedly upbraided Don Bosco for his letters to the king. He,
too, had graciously agreed to be on the committee.
Don Bosco lost no time in spreading the tickets far and wide.
He sent them to church and civil officials at all levels, as well as to
people of modest means so that they might have the opportunity of
contributing to a worthy cause. Each packet of tickets was accom-
panied by this form letter:
Dear Sir,
Turin, May 8, 1855
The current critical times and the wave of orphans left in the wake
of last year's cholera epidemic have compelled me to increase con-
siderably the number of boys sheltered at the hospice adjoining the
Oratory of St. Francis de Sales. We are now caring for nearly a hundred
boys.
For this reason, I find myself in serious straits. Looking for ways
and means to feed them, I sought the advice of the charitable laymen
herein listed as committee members, and they suggested that I raffle
off a number of paintings. I took their advice and followed the necessary
legal formalities. Now there remains only the task of disposing of the
tickets. As in the past, I again rely on the help of generous people like
yourself. I am enclosing . . . tickets and ask that you dispose of them
as you see fit. If you cannot sell them all and cannot take them your-
self, please be so kind as to return them to any committee member at
least eight days before the drawing which will take place on July 12.
You may at the same time enclose payment for the tickets sold.
I regret this inconvenience to you, but the heavy financial burden of

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
feeding so many boys gives me no other choice. Believe me: it is truly
a matter of feeding the hungry.
I am deeply grateful for your help, and I assure you that, together
with my sons who will benefit from your kindness, I shall ask God to
shower many blessings on you and on all whom you wish to be par-
ticularly blessed now and in the life to come. With great esteem, I am
honored to remain,
Your most grateful servant,
Fr. John Bosco
Marquis Gustavo Cavour was one of those who graciously ac-
cepted the tickets. He had been visiting for a few days with Father
Antonio Rosmini who was seriously ill, and had talked with him
at great length. On leaving he was deeply moved because he feared
that he would not see his friend again. On his return to Turin, he
wrote to Don Bosco as follows:
Dear Reverend Father:
Turin, June 3, 1855
My absence from Turin, which was longer than expected, is respon-
sible for my delay in acknowledging your letter about a lottery on behalf
of your numerous and interesting family. I now hasten to inform you
that, because yours is such a worthy cause, I am keeping all fifty tickets
and herewith enclose my remittance.
With sorrow I must inform you that I bring discouraging news from
Stresa, news confirmed by this morning's mail. Please pray that Our
Lord may restore our wonderful friend to health for the sake of his
congregation and the whole Church, to which I am sure he can still
render much service.
I take this opportunity to state again my deep esteem for you.
Your devoted and grateful servant,
Gustavo Cavour
Father Antonio Rosmini died the night of June 30-July 1, 1855.
Don Bosco had the whole Oratory pray for the repose of the soul
of his great benefactor.
Meanwhile, Father Joseph Cafasso graciously permitted the lot-
tery prizes to be exhibited in one of the halls of the Convitto Ee-

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lndefatigable Activity (Continued)
173
clesiastico, which was centrally located. All of the students were
then away on vacation. By this time all the tickets had been sold
and the drawing was held as scheduled.6 Its results were immedi-
ately made public through the following circular:
Dear Friend,
Turin, July 16, 1855
I hasten to inform you of the results of the lottery which I recom-
mended to your kindness. Enclosed are the winning numbers. Never-
theless, I am sure that your main interest was in helping the boys whom
Divine Providence has entrusted to me. For this reason I am doubly
grateful to you.
I assure you of our lasting gratitude and beg you to continue your
benevolence and charity. Since we can express our gratitude in no other
way, my colleague Father [Victor] Alasonatti, all the Oratory boys, and
I will pray that God may generously bestow His blessings on you. With
the greatest esteem, I remain,
Your grateful servant,
Fr. John Bosco
6 See Appendix 4. [Editor]

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CHAPTER 25
A Brave Deed
THE school year of 1854-55 was now drawing to a close.
The Oratory's resources had consistently been meager, yet no one
had ever gone hungry. Notwithstanding the high cost of even in-
ferior bread-seventy centesimi a kilogram-Don Bosco not only
did not cut down the number of boys, but he actually increased it.
Moreover, he even managed to give them a special treat every now
and then. The lottery proceeds which met his immediate needs were
a reward for his tireless efforts and the foreseen humiliations which
had given his sacrifices all the more merit. For this reason Divine
Providence never abandoned him, and he himself placed his whole
trust in Divine Providence with so much confidence, love, and grati-
tude that one can say he spent his whole life giving thanks to the
Lord.
Daily happenings, great or small, prompted him to extol God's
goodness, providence, wisdom, or omnipotence. One summer day
while in town with Father [Michael] Rua he paused in front of a
fruit stand; then, pointing to its fine assortment and beauty, he re-
marked: "How good the Lord is to give us such abundance and
variety!" The same thoughts he gratefully expressed on countless
other occasions.
He was never the least bit impatient when help was slow in com-
ing-to make his faith more meritorious-or even when his fond-
est hopes for a project particularly dear to his heart were not ful-
filled. One such instance occurred when he realized that he would
have to postpone his long-cherished plan for a printshop and resign
himself to the fact that he could not buy back the piece of land that
he had sold for just this purpose.1 Father Rosmini's death had
1 See p. 20. [Editor]
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A Brave Deed
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dashed a great many of his hopes. Yet, unperturbed, he sent the
following reply to Father Charles Gilardi who was seeking his help
to resell-wholly or in part-the field that Don Bosco had sold to
the Institute of Charity [the year before].2
Dear Father Charles:
Turin, August 15, 1855
I am grateful for your kind letter informing me officially that Father
John Baptist Pagani is your new superior general. Praise be to God! I
firmly believe that this is God's will. Please give your superior my best
regards.
Regarding the lot you would like to sell, this is the way matters now
stand. True, this land is valuable because of its proximity to the pro-
jected railroad station in the Valdocco area, but the many encouraging
inquiries of last spring have somehow given way to some uncertainty.
No one at this time is in a mood to buy or build. I would suggest that
we wait until next spring. In the meantime, if a good offer comes up we
might accept it, but we must be careful not to act hastily. In any event,
at the moment I am not in a position to buy.
My mother and the clerics fondly remember you and reciprocate your
regards. Keep us all in your prayers.
Your friend,
Fr. John Bosco
The serenity clearly evident in the above letter stemmed from
Don Bosco's trust in Our Blessed Mother and from the joy he ex-
perienced at the excellent conduct of the Oratory boys. They were
now well known and greatly respected in Turin where they fre-
quented the private junior and senior high schools conducted by
Professor Joseph Bonzanino and Father Matthew Picco. The Ora-
tory boys dressed plainly, as befitted their humble condition, but
they were so neat and well mannered that' their wealthy and aris-
tocratic classmates enjoyed associating with them. The friendships
they formed fostered emulation and good conduct. The two pro-
fessors often thanked God for the presence of the Oratory boys, es-
pecially since one of them was credited with preventing a serious
fight.
2 See p. 30. [Editor]

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17 6
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Dominic Savio was studying second year Latin under Professor
Bonzanino, when two of his classmates unwittingly afforded him
the opportunity to show how much he loved God and to what extent
he would go to prevent sin. One day an argument broke out be-
tween them, starting with unpleasant remarks about each other's
family and ending with foul insults. At this point they decided to
settle matters with a stone fight. As soon as Dominic learned of it,
he was deeply grieved, and he decided to intervene, even though
he wasn't sur.e how he could stop them, since both were older and
stronger. He tried to talk them out of it, reminding them that re-
venge is against both common sense and God's Law. Then he wrote
a note to each of them, threatening to inform their teachers and
their parents of the proposed fight. However, all of his efforts were
useless. They had so angered each other that nothing would stop
them. At this point Dominic was inspired to an act which could
rightly be termed heroic. Waiting for the boys after school, he told
them: "If you still insist on this senseless fight of yours, will you
promise me just one thing?"
"All right, as long as you don't try to stop the fight."
"He's a good-for-nothing bum!" shouted one boy, and the other
spat back: "I won't be satisfied until I've split his skull!"
Dominic shuddered at the threats, but, to check a greater evil,
he steeled himself and said: "What I ask won't stop the fight."
"Well, what is it?"
"I'll tell you only when we get there."
"You're trying to trick us!"
"No, I'm not! I'll be with you all the time."
"Then you're going to call somebody."
"I should, but I won't. Let's go! I'm coming along. But remem-
ber: you must keep your word."
After that exchange, they set out for the citadel meadows near
Porta Susa, where St. Barbara's Church now stands. When they
arrived, Savio did something that caught the other two completely
off guard. He waited until they had paced off their positions, each
armed with stones. Then he spoke: "Before you .start, you must
keep your promise." Taking a small crucifix which he used to wear
around his neck, he held it up in his hand. "You must first look
at this crucifix," he continued, "and you must then throw the first

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A Brave Deed
177
stone at me and say: 'Jesus was innocent and died forgiving His
murderers, but I, a sinner, am going to offend Him by bloody
revenge.' "
He strode up to the angrier boy, knelt before him, and cried:
"You start! Throw the first stone at me. Aim at my head!"
Completely stunned, the boy began to tremble. "No!" he pro-
tested. "Never! I have no grudge against you. I'll even defend you
if anyone hits you."
Dominic ran up to the other boy. He too was taken aback and
shouted: "I'll never hurt you-never!"
Dominic then stood up and, in tones vibrant with emotion, ex-
claimed: "You are both ready to face danger to save me-a nobody.
Yet to save your own souls, for which Christ died, you aren't even
willing to overlook a stupid remark made at school. Don't you
realize that you could lose your souls by committing this sin?" He
stood there, silent, crucifix in hand, his eyes welling with tears.
The two boys were stunned at his courageous and generous stand.
"At that moment," one of them later admitted, "I was deeply moved.
A cold shiver ran through me and I hated myself for having forced
a good friend like Dominic to go to such lengths to keep us from
that evil deed." A few days later the two classmates, once again on
friendly terms, made their peace with God by going to confession.
· Each year Don Bosco viewed the approach of the summer vaca-
tion with some apprehension. Several weeks in advance he would
warn the boys that unless they kept on guard, the devil would wreak
havoc in their souls and undo all the good that he had accomplished.
He spoke of the dangers they would face from bad companions,
evil books, idleness, and self-indulgence. He stressed the need of
great caution in dealing with people, and he highly deplored the
unwise practice of many parents in allowing boys and girls to play
together, characterizing this as "the shipwreck of innocence and
the primer of evil." He also remarked that St. Philip Neri would
not even permit boys to play with their own sisters.
For these reasons Don Bosco made it clear to the Oratory boys
that they would greatly please him if they did not go home for
vacation, or if they would at least cut it short. On his part he
promised to reward them for their sacrifice with longer recreation
periods, snacks, plays, and picnics. He had already done away with

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178
THE BIOGRAPIDCAL MEMOIRS OF SAINT JOHN BOSCO
the Christmas vacation and the carnival holidays, although in the
early days of the Oratory he had been forced to tolerate them, at
least for some boys, because that was the custom in boarding
schools. He still allowed the boys to go home for the Easter vaca-
tion, and he continued to do so for several more years. The summer
vacation, however, was rather long, lasting from the middle of July
to about the twentieth of October. Therefore, he arranged for the
boys to return to the Oratory about the middle of August for one
month during which they took remedial and preparatory courses.
He let it be understood that if they failed to return and could offer
no satisfactory explanation, that would be sufficient grounds for
dismissal. Meanwhile, he was determined to eliminate the Easter
vacation as soon as possible and to reduce the summer vacation to
a single month.
Needless to say, all of these measures were inspired by his heroic
love of souls, for whose sake he not only chose to ignore the ever
greater financial burdens that resulted as the number of boys gradu-
ally rose to over eight hundred, but also generously exchanged a
well-deserved rest for increased worries and -labors.
The assembly for the awarding of prizes used to be held during
the first half of July, after the examinations. Customarily, Don
Bosco gave the main address and spoke from the heart. One of
the first alumni has acquainted us with one of these talks which,
if not given in 1855, certainly belongs to this period. On this occa-
sion Don Bosco told the boys that the first prize rightfully belonged
to the Blessed Virgin because of the help She had given them during
that year. He then illustrated his thought with this episode:
One day in May-the month of Mary-prizes were being awarded in
a boarding school in the presence of many important guests. The prizes
consisted of books, framed pictures, statuettes, and the like; vases of
fresh flowers decorated the auditorium. The award winners had the
privilege of choosing their prizes as their names were called. The first
boy to be called up chose what he liked best. The next boy, outstanding
for his conduct and piety, looked over the prizes and for a few moments
seemed hesitant as to what to pick. Then, after looking intently at one
of the vases of fresh flowers, to the surprise of all he took it and jubi-
lantly went to place it in front of Mary's statue in the nearby chapel.
This simple act of devotion was carried out with such obvious sincerity

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A Brave Deed
179
that it won over the hearts of the audience. The boy's schoolmates were
particularly moved, as they indicated by repeated bursts of applause.
His example was soon followed by several other prize winners who
showed the love they all had for their heavenly Mother.
Don Bosco concluded by saying that the prize Our Lady cher-
ished most was their good Christian conduct while at home.
The school year closed with the Exercise for a Happy Death.
Louis Fumero, a choirboy whose very fine voice seemed to turn the
chapel and later the church of St. Francis de Sales into another
heaven, had now reached the age when his voice would change.
Since he was about to leave the Oratory, he went to confession to
Don Bosco. On this occasion Don Bosco suggested to him that
whenever he sang, he should do so with the intention of giving
glory to God. On his part Fumero confided that he had prayed to
Our Lady for the grace to keep his soprano voice unchanged,
promising in return never to sing worldly songs or take part in
worldly concerts or shows. Don Bosco assured him that Our Lady
would grant him this grace. It is a fact that Fumero kept his promise
and that his beautiful voice remained clear and pure all his life.
At last the day came for the departure of many boys who had
not renounced going home, either because they genuinely missed
their parents or because of their parents' insistence or their own
youthful lightheartedness. In his usual warm manner Don Bosco
encouraged all of them not to forget the weekly reception of the
sacraments. He also urged each of them to report to his pastor im-
mediately and to consider him as another Don Bosco. Finally, he
exhorted them to serve Mass daily, to listen carefully to the Sunday
sermon, and, if they could, to teach catechism to children. To each
of them he gave a leaflet with tips on how to spend a sinless vaca-
tion. Joyous and outwardly serene, he nevertheless felt a tug at his
heart as each one left the Oratory, and they felt the same way.
Several of them used to walk ten or more miles just to be able to
go to confession to him, to seek his advice, or merely to visit him.
Some actually came from as far distant towns as Asti, Bra, or
Alessandria,8 and other places even farther away.
There were also some who, in their desire to please Don Bosco
B Respectively about 35, 36, and 48 miles from Turin. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
or in their anxiety to learn more or to continue in their regular
practices of piety, chose to ren1:ain at the Oratory. Among these
there were Dominic Savio and John Massaglia. One day, knowing
that their parents missed them and that both boys needed a rest,
Don Bosco asked them: "Why don't you go home for a few days?"
In reply, they merely chuckled.
"What's that supposed to mean?" Don Bosco asked.
"Well," Dominic replied, "we know that our parents would like
to have us home, and we would be glad to go. But we also know
that when a bird is in a cage, it is safe, even if it isn't free; that
isn't true if it is free to fly wherever it wants. It's the same with us;
if we are free we could fall into the snares of the devil."
Nevertheless, Don Bosco thought it best to send them home for
a while. They went, but only in obedience to him, and they stayed
only for the period of time that he had specified.
Others who had gone home came back, as prescribed, after a
month. In the 1854-55 school register we find that in August 1855
there were 115 boarders at the Oratory: 35 students and 80 arti-
sans, not counting clerics and other persons.
When the boys returned, first in August and then in October,
Don Bosco's chief concern was to check on whether or not they had
followed his advice.

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CHAPTER 26
Don Rosco's Almanac
TO be one step ahead of the Waldensians, Don Bosco
began preparing his national Catholic almanac Il Galantuomo1
in July. It was to be printed by the De Agostini Press and mailed
to the subscribers of Letture Cattoliche; the remaining copies were
to be placed on newstands. New material included highlights of
Pius IX's life and the 1856 schedule for the Forty Hours' devotion
in Turin's churches. There were also humorous, scientific, and de-
votional articles, references to the latest discoveries and inventions,
and a charming poem in the Piedmontese dialect entitled The Vice
of Gambling.
The two previous issues of Il Galantuomo had been very success-
ful, but even before publication this one sparked great interest be-
cause of several predictions it made. We report them here along
with other less important pages because we feel that they will throw
more light on Don Bosco's character and on his forthright defense
of religious principles. Besides, the 1856 issue of Il Galantuomo
has been out of print for the past fifty years, and there is no likeli-
hood that these pages may ever again see the light of day apart from
this reprint.
Il Galantuomo to His Friends
The Beginning of 1855
For the third time I have the honor of addressing you, my dear
friends, about things to come. This year's events have been so serious
and important that I must present them in separate chapters.
I start by recalling the first events of the year. As you know, the law
against monks and priests caused quite a furor. Incidentally, these
l See Vol. N, p. 449. [Editor]
181

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
monks visited me when I was sick and helped me a great deal in feed-
ing my boys. Well, whether the Lord meant to punish us by this law,
or whatever the reason may be, the fact is that troubles came thick and
fast. Our dear queen mother, Maria Teresa, fell ill and shortly after-
ward passed away. Only a few days later, the reigning queen, Maria
Adelaide, followed her mother-in-law to the grave. Poor queens! They
were so good and so generous to the poor! I deeply mourned their
deaths and so did many others. Throughout the days of their burial I
prayed for the repose of their souls. True, many people consoled them-
selves by saying: "We've lost two benefactresses on earth but have
gained two protectors in heaven." Yet the common feeling was that
these two mothers of the poor had passed away because the world was
becoming ever more evil and did not deserve such good queens. Many
believed that God took them so that they would not have to witness the
thousand infamies about to be committed.
The period of mourning was still upon us when a new sorrow struck.
The duke of Genoa, a brave and illustrious warrior who had risked so
many perils in Lombardy and in the Novara campaign, died in the
prime of his life. Not long afterward one of the king's sons also died.
These misfortunes all occurred during the debate on the bill against
monks and priests. I am not saying that God made all these good people
die because of that law, but that's what many people believed, and they
still believe it. Even now the feeling is that God called the good to
Himself in order to punish the bad as they deserved.
During all these afflictions, our government saw that France and
England were not faring too well in the war against Russia and decided
to help them-a very good idea, I think, because helping one's neighbor
is an act of charity and therefore a good deed.
I was one of the hotheads who got the itch to join the army and fight.
But I couldn't enlist because-as everyone knows-I'm forty years old,
lame in one foot, somewhat of a hunchback, deaf in one ear, and blind
in one eye. Nevertheless, I wanted to volunteer-not because I was
anxious to kill (I wouldn't even kill a flea)-but because I wanted to
make some money to support myself and my boys.
I was in desperate straits indeed and had no idea where to turn for
help. Our archbishop used to give me money nearly every week, but
then he was exiled; the monks used to give me soup, but now there was
talk of shipping them all back to their homes. What could I do? I got a
kitchen job with a man who was going to set up shop for our forces in
the Crimea.

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Don Rosco's Almanac
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The Sight of the Sea
I know you'll be anxious to hear something about my trip, so I'll
oblige, but I'll leave out whatever is frightening or brutal.
I took the train at Porta Nuova and reached Genoa in a few hours.
After loading a hundred and one things on board, we put out to sea. I
felt fine as long as land was in sight, but when the towns, beaches, hills,
and mountains began to fade in the distance, I became quite uneasy and
said: "Poor Galantuomo! Who knows if you'll ever see these shores
again?"
Once we were far out at sea, I became interested in the ship. Ships
are like the boats you see :floating on the Po, except that they are a great
deal larger, with plenty of rooms for eating, sleeping, walking, smoking,
and other pastimes-all free-to those who have the money to pay for
them.
Another thing that impressed me was the sea. How immense it is!
Just imagine a boundless plain without hills or mountains, without
streets, houses, vineyards, meadows, trees, or groves, and you'll have
an idea of the sea.
I enjoyed watching the waves and the fish-large and small-as they
swam close by. They seemed to know that I was a true galantuomo2
and that they had nothing to fear from me. By now darkness had set
in. Therefore, brushing aside all thoughts of the past or the future, I
went below deck to get a bite to eat and a glass of wine, and then I went
to bed.
I was sleeping peacefully when, accidentally or otherwise, a soldier
grabbed my wooden leg, perhaps thinking it was firewood.
"What are you doing?" I yelled. "That's my leg!"
"That's no leg!" he replied. "It's just wood!"
"You idiot!" I shouted. "If you want to burn a leg, burn your own.
I'm paying taxes on this one! Just leave it alone!"
He finally did and walked away. But after that I couldn't go back to
sleep, so I went on deck for fresh air. There I witnessed something I
had never seen before: an infinite number of stars surrounding me on
all sides. At that moment I felt like a tiny speck of dust lost in the
universe. The more I gazed at that vast expanse, the smaller I felt, and
I couldn't help exclaiming: "Poor Galantuomo, you're just fading into
nothingness!"
But then I realized that I was still living. My head was on my shoul-
2 Italian for "good fellow" or "trustworthy man." [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ders, my heart was beating, and my mouth was forming words. Never-
theless, I was aware of my littleness and I said to myself: "Look here,
Galantuomo, see how little you are compared to all those stars which
are so large and so distant from each other. How great must He be who
made all these things!"
Continuing on our voyage, we crossed the Tyrrhenian Sea between
the island of Sardinia and Tuscany and reached Malta where we stocked
up on wnter. As you know, sea water is not drinkable. Moving from one
sea to another, we finally docked at Constantinople, a city that is larger
than Turin but not as beautiful. I decided to stroll through the winding
and rather dirty streets. For the first time in my life I saw a Turk. Turks
are renowned for their great courage in battle, but to look at them you'd
think they were all comedians. They wear baggy pants, a loose shirt, and
a large cap-so large that it can hold a bushel of corn. They are not
very smart either; they can't even speak Piedmontese, a thing that any
little child of ours can do.
I asked one of them what time it was and he replied: "Rakid, rakid."
"I didn't ask you that," I said. "What time is it?"
"Rakid rabadam rabadam," he answered.
I finally gave up and returned to the ship, and none too soon, for it
was about to set out for the Black Sea. I was looking forward to seeing
it because I really thought it would look black, but it wasn't so! Later I
learned that it was given that name because it looks black at night and
because it's covered with thick, dark clouds the greater part of the year.
The Crimea
After two weeks at sea, I heard shouts one morning: "The Crimea!
The Crimea!" I ran out in my shirt sleeves. Far off I could make out a
little speck which looked like a man submerged but with his nose stick-
ing out. It grew larger as we drew near, and at last a whole town took
shape with people just like ourselves.
I found very little difference between this country and ours. There,
too, the sun rises in the morning and goes down at night; it's light by
day and dark at night, except when the moon is shining. The natives
aren't different from us, either; they have hands and feet, mouths and
tongues, eyes and ears. There, too, you have to work if you want to
eat, unless you ply some other trade like stealing.
The main difference I noticed had to do with food. Here it's expensive;
there it's very expensive. A bowl of soup costs fifty centesimi; a weak
lemonade, forty centesimi; a pound of bread, a lira and twenty-five
centesimi; a quart of ordinary table wine, three lire; a capon drumstick,

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Don Rosco's Almanac
185
a lira-and so on down the line. Practically everything was expensive,
but this was to our advantage-that is, my master's. and my own-be-
cause we were making money.
There were some nuisances: stifling heat and nasty gadflies during the
day, and freezing cold, bugs, and fleas at night. Several times I heard
army officers saying that these pestiferous insects gave them more trou-
ble than Russian guns. Fingernails are far better weapons against these
little pest~ than swords or guns.
To learn more about this country, I sought information from a cap-
tain. He generously invited me for an afternoon walk during which he
briefed me as follows:
"My dear Galantuomo, since you want to learn about the Crimea,
I'll gladly tell you about the things you can more easily understand.
"The Crimea, the old Chersonesus Taurica, is a peninsula surrounded
by the Black Sea, the Sea of Azov, and the Putrid Sea. It is joined to
the Russian mainland by the Isthmus of Perekop, a strip about four
miles long.
"You have already heard about Balaklava, Alma, Inkermann, and
Yevpatoriya where the Allies won great victories last year. At the ex-
treme southern tip of the peninsula there's a strongly fortified little hill
called Fort Malakhov. From that little hill you can see the city of Sevas-
topol. Back of it there are several fortresses which will soon fall to the
Allies. There are few lakes and rivers. One important small river is the
Chernaya which at the moment separates the Allies from the Russians
whom. we shall soon attack. The population is about two hundred thou-
sand people, mostly Tartars and Mohammedans. The capital is Simfero-
pol. The main ports are Almeschetta, Balaklava, and Sevastopol; this
last one is the most strongly fortified.
"Agriculture is little developed because the land is mostly steppe
country, scorched in summer and frozen in winter. The main crops are
oats, vegetable oil, linen, hemp, and tobacco; there are also excellent
vineyards. Lesser crops are figs, olives, and pomegranates. Locusts are
a constant plague. There are many livestock herds: oxen, camels, goats,
sheep, horses, and donkeys as large as those we have at home. (I'm not
referring to you.)"
There are also other cities, mountains, rivers, lakes, and streams worth
mentioning, like Karabi, Jaila Tkhadyz-dugh, and many others that the
courteous captain rattled off and which I could not even pronounce,
let alone remember.
Nevertheless, I thanked him for his courtesy and then ran some er-
rands for my master who had called me just at that moment.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Cholera in the Crimea
As soon as our soldiers got to the Crimea, several fell ill with various
diseases and-what's worse-with cholera. At first nobody realized it.
It appeared to be an ordinary sickness brought on by a long, fatiguing
voyage. But soon the truth became known that it was actually cholera,
the same disease that had ravaged our country last year. Then and there
I too became frightened, but soon I revived my spirits a bit, saying to
myself: "Now don't be afraid, Galantuomo! Fortune favors the brave.
Do what you can for your neighbor and trust in Divine Providence."
Then I got busy helping the sick as best I could.
However, things soon took a very ugly turn. Every day more and
more people kept dying. The hospitals were packed, and both doctors
and medicines were scarce. The only remedy available was canal salt.
One officer took an ounce of it, but instead of feeling better he suffered
a terrible attack of stomach cramps. Out of his mind with pain, he
leaped from his bed and ran about madly until he dropped dead. I
won't tell you anything else because these things would only sadden me
again and upset you, too, if you are the sensitive type. Let me just put
it this way: everyone was scared stiff! They tell me that in two months
twenty-five hundred people died.
What really hit me harder than anything else was my master's death.
I was very fond of him and the feeling was mutual. I stayed at his bed-
side until the end. When he realized that he was slowly losing his power
of speech, he called me over and said: "Galantuomo, I want to thank
you for nursing me. I know that I'm going to die and that I'll never see
Piedmont again. Here's a bag of scudi,3 the capital we brought from
home. Take it back to my family. The money in this other pouch is
what we earned. Half of it is yours; give the other half to the more
needy soldiers. Sell what's left of our stock of supplies and keep the
money for yourself. Write off all debts listed in the ledger. I'm ready to
die because I've received the Last Sacraments. Stay with me till the
end, but after you have buried me, go back home and tell my family
and friends of my death. I can't draw up a last will and testament, so
let the law handle that. Dear Galantuomo, don't abandon me in these
my last moments. May God reward you! Pray for me!"
He couldn't say another word. A scorching fever, accompanied by
choked breathing, soon took his life. Imagine my feelings! There I was,
all alone, after having watched two men die! I prepared my master's
a The scudo, approximately equivalent to a U.S. silver dollar, was a silver coin
used in Italy until the 19th century. [Editor]

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187
body for burial, and then, with no priest or anyone else around, I
wrapped him in a blanket, picked him up, and buried him in a grave
that I dug not far from our tent. Afterward, to comfort myself, I knelt
down and recited the Pater, Ave, and Requiem five times for the repose
of his soul.
The Future Destiny of Our Country
After carrying out my poor master's last wishes I secured passage
on a ship that was to leave on July 2. Late on the eve of my sailing, a
stranger came to see me. His courteous manner and bearing inspired
confidence. "Galantuomo," he said to me in Piedmontese, "tomorrow
you will be going home. Before you leave, I want to show you something
that you will certainly never see in any other part of the world. Come
with me."
"Where?" I asked. "And what is it that you want me to see?"
He replied: "I want to take you to a Mosul who will reveal to us the
outcome of this war and the future of our country." Curiosity and his
Piedmontese tongue got the best of me, and so I followed him. He led
me down several streets to a huge building. I entered a room and then
walked down a string of corridors for some two hours in semidarkness
until I found myself in a handsomely decorated, well-lit cave.
At first glance it seemed unoccupied. I was beginning to think that
I would have to spend the night there when my guide pointed out to
me a venerable old man sitting at a small table. His hair was as white
as snow and his face was rather lined but healthy-looking and majestic.
He was reading a book very intently. Straining my eyes, I managed to
make out its title, Experience: The Best Teacher.
Becoming aware of our presence, he slowly looked up and asked:
"What has brought you to this secluded spot?"
My guide replied: "We have come to pay our respects and to ask you
about the outcome of the war and the future of our country."
The old man replied: "Only God and those to whom He has deigned
to reveal it can disclose that. Nevertheless, I'll tell you whatever I can.
This war will be long, bloody, and ruthless. The Allies will win, but
both sides will suffer heavy losses. The world will know no peace until
it has been plagued with hunger, war, and pestilence.
"You, Galantuomo, will return to your country and see it ravaged
by a horrible plague. Since people will attribute it to chance, other evils
will follow: hailstorms, droughts, earthquakes, famine, and other eco-
nomic hardships. Men will react to these Divine punishments with

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18 8
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
sacrilegious thefts, suicides, murders, blasphemies, and other impious
acts that will call for even greater punishments.
"Tell your friends that evil people in your country are determined to
destroy both throne and altar. The former will collapse, but not the
latter. If people will not mend their ways and avert God's anger, fright-
ful things that have never been seen before will take place. The Faith
will have its heroes; priests and faithful will shed their blood. Many will
yield, but many others will remain steadfast unto death. Human author-
ity will finally collapse and God's law will triumph. Then the evil ones
will wish that they had never been born, but in vain. For the sake of
God's glory, it is necessary for the bad to be punished and the faithful
to be comforted. Only after all this will there be world peace."
I wanted to say something but the old man stopped me. "Hush!" he
said. "No one must interrupt me when I speak. You wanted to know
when all these evils will come to pass. I now tell you that some have
already begun this year; others will come about later. If men continue to
ignore Divine Law, even greater punishments than those already pre-
dicted will occur. The only way to ward them off and prepare a better
future is to abandon evil."
I wondered whether I was dreaming as I listened to his words, and
I did not know whether or not I should believe them. I was so flabber-
gasted that I dared not ask any questions. I thanked him, bowed deeply,
and left. My guide again led the way. I asked him repeatedly to tell me
the name of the man and the name of that place, but to no avail.
My friends, I do not know if you will believe what I have told you.
Do as you wish. As for myself, I'll believe those things as they gradually
come true. I would only point out that, as a general rule, old people
are more experienced than the young and they rarely are wrong.
I hastened to leave, and after an uneventful voyage I arrived home.
Unfortunately I have noticed that what the old seer predicted is coming
true. Let us only hope that the rest of what he said will prove wrong.
But I-a galantuomo ever worrying about myself and others, too-have
grave misgivings about the future. If I'm still alive next year, I'll have
many more serious, strange, and very important things to tell you.
Don Bosco had begun writing these pages in July. Meanwhile,
this is what was happening in the Crimea. In May [1855] the Pied-
montese, led by General Alfonso La Marmora, had landed at
Balaklava and laid siege to it, but soon they were stricken with

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189
cholera. Many soldiers and officers died-among the latter the
brave colonel of the bersaglieri,4 Alessandro La Marmora.
On August 6, fifty thousand Russian troops launched a surprise
counterattack. The Piedmontese army, though outnumbered, con-
tained the enemy's offensive so effectively near the Chernaya River
that Allied reinforcements were able to reach the scene in time and
win a resounding victory on August 16, 1855.
On September 8, French troops, supported by the British,
stormed and seized Fort Malakhov, the formidable line of defense
of Sevastopol. The siege lasted almost a year, with both sides daily
unleashing heavy artillery bombardments. It is estimated that 500,-
000 men fell during this conflict.
In December 1855, Russia at last accepted peace proposals.
Negotiations were carried on in Paris by the nations who had been
involved in the war, and finally a peace treaty was signed on March
30, 1856.
4 A swift corps created by General Alessandro La Marmora in 1836. [Editor]

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CHAPTER 27
Charming Ways
DoN Bosco's very name charmed even boys who had
not yet met him in person, as we gather from the written report
of one such lad, John Villa from Ponderano near Biella:
I first met Don Bosco in July 1855 in Turin, but I had already heard
of him in 1852. In his Sunday sermon our pastor, Father Ferrero, told
us of Don Bosco who at that time was building the church of St. Francis
de Sales in [the section of Turin called] Valdocco. Father Ferrero said
that many boys from Biella were going to Turin as apprentice brick-
layers, and that on Sundays and holy days they were quite lonesome, not
knowing what to do or where to go. Fortunately there was a young
priest there-Don Bosco---who looked after such boys, provided whole-
some recreation for them, and taught them catechism. This priest was
now building a church. Our pastor then exhorted us to contribute gen-
erously to the collection which was to be taken up for Don Bosco,
assuring us that our money would benefit many of our own boys who
worked in Turin. He praised Don Bosco and his work so highly and
he spoke so warmly of his solicitude and self-sacrifice for boys that the
congregation was deeply impressed. I was only fourteen then, but Don
Bosco became a hero to me and I could not wait to meet him. Three
years later, family circumstances took me to Turin and I hurried to
Valdocco. He greeted me in such a fatherly way that I was deeply
impressed and very happy. I shall never forget our first meeting. It
sparked a strong love for him which never abated. I could not help
comparing his friendly way with boys with that of other priests I knew.
None of them had ever been as kindly and amiable. Nor was I the only
one to feel this way. I learned that many other boys around him had
exactly the same opinion. When we first met, Don Bosco said to me:
"From now on we'll be good friends until we meet again in heaven!"
-This, as I later discovered, was a familiar expression of his.
From then on until 1866, except for the period of my military service,
190

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I regularly attended the festive oratory. At home I used to receive the
sacraments fairly often, but I now began to go to confession and Com-
munion almost every week, and even more frequently at Don Bosco's
advice. From 1866 on I visited the Oratory every now and then and
always managed to talk to him.
But now let me return to my first impressions. I got to know Mamma
Margaret, of course. She was a housekeeper, a devout woman, and a
loving mother to all of us. Everyone loved her and thought the world of
her. Her virtuous life was an inspiration to everyone who knew her.
When I first went to Valdocco, I found there about two hundred
boarders, including some clerics, and about six hundred day boys attend-
ing the festive oratory. Whenever Don Bosco showed up in the play-
ground, they would all cluster around him, and they considered them-
selves lucky if they could get near enough to kiss his hand. He would
whisper a few words to practically every boy. This was always a holy,
unforgettable experience.
I noticed that Don Bosco made a point of allowing the boys to be
active and enjoy their games in order to attract them. The more noise
they made at play, the happier he seemed to be. Whenever he saw us
looking lonesome or not quite as lively as usual, he would leave no
stone unturned until he had cheered us up again with new games and
new ideas. He also took pains to gather us around him on Sundays and
holy days in order to keep an eye on us. When it was time for church
services, he would ring the bell or have others ring it. Then all playing
would instantly cease and we would all file into church.
Thus reads the testimony of John Villa. However, in contrast
to the spirit of love reigning within the Oratory, outside its grounds
an evil spirit seemed to stir wicked or thoughtless people. A gang
of youths-probably egged on by anticlericals-had begun calling
Don Bosco an insulting nickname that had first been coined by
hostile newsmen; they would chant it scornfully either individually
or as a group whenever Don Bosco appeared. He understood per-
fectly how deadly the weapon of ridicule could be in the hands of
the ignorant and the potential harm it could cause his priestly min-
istry. Occasionally, he would good-naturedly ask the youths to stop
their raillery, but when he realized that this approach would be
useless, he simply endured their jibes and resignedly went his way.
We learned of this fact from Father [John Baptist] Francesia who
often accompanied him.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Unfortunately these youths did not confine their jibes to words.
For several months a gang of these delinquents had been roaming
the grounds immediately surrounding the Oratory, insulting those
who were entering or leaving, and occasionally tossing stones at
them. On Sundays and holy days they would throw stones into the
playground, endangering the boys at play. One of them, Louis
Fumero, told us:
One Sunqay afternoon in the summer of 1855, around 5 in the after-
noon, I saw something very unusual as we boarders-both students and
artisans-and a group of day boys had just come out of church. The
playground in those days was not entirely fenced in. The so-called
"Valdocco Gang"-which made a practice of assaulting Oratory boys
whenever they happened to meet us-suddenly showed up and showered
us with stones.
At this Don Bosco told us to scurry for shelter behind the walls.
Then he calmly walked toward the ruffians as they continued to hurl
stones at him. Miraculously he was not hit. His words and his courageous
manner finally induced the gang to call off its attack.
However, the matter did not end there, as we learned from Father
[Michael] Rua:
A few days later, Don Bosco chanced upon a dozen of those delin-
quents as they were indulging in their usual pastime of annoying
passers-by. He stopped and asked them in a friendly manner w}:iy they
were not working. When they replied that no one would give them work,
he invited them to the Oratory to learn a trade, and they accepted his
offer. Thus Don Bosco not only got rid of a troublesome gang but had
the satisfaction of turning them into good workmen. Some remained for
six months, others for a year, and some for two and even four or five
years. When they left, they were all well instructed both in their Faith
and in a trade by means of which they could earn their livelihood.
Many years later one of these boys, upon returning from [South]
America, went straight to the Oratory to express his gratitude to Don
Bosco for having so charitably helped him and his friends. I personally
spoke with him. It would be a long story if I had to tell about the
many times Don Bosco helped boys who had been rude and hostile to
him.

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It was now the middle of July. Taking the clerics [John Baptist]
Francesia and [John] Turchi and others along with him, Don Bosco
went to St. Ignatius' Shrine near Lanzo1 for the yearly spiritual re-
treat which was also attended by many laymen from Turin. At
Father Joseph Cafasso's request Don Bosco was the retreat master,
and as in previous years-through God's grace-his efforts trans-
formed many lives as his charisms drew the retreatants to him for
confession. One incident should suffice to indicate this.
One of the retreatants was a freethinking journalist who perhaps
had come mainly with the idea of getting a few days' rest in the
healthy mountain air. He had written many articles attacking Don
Bosco, even though he had never met him personally. During the
:first few days, either because he kept to himself or because he asso-
ciated with people who did not know Don Bosco either, he was
entirely unaware of the identity of this man of God. However, im-
pressed by his sermons, he decided to go to confession, and seeing
a crowd near a confessional, he joined them. In making his con-
fession, he happened to mention that he was a newspaperman. Don
Bosco realized who he was, listened sympathetically, and, after
giving him advice, imposed an appropriate penance. Although the
journalist had been impressed by the priest's kindness, it had not
occurred to him to ask his name. He kissed Don Bosco's hand and
~as about to withdraw when the suspicion suddenly flashed through
his mind. Turning back, he asked the ccmfessor: "Are you Don
Bosco by any chance?"
"Yes I am," he replied with a smile. Deeply moved, the journal-
ist turned away with tears in his eyes.
-
This retreat was marked by an even more remarkable incident.
On the last day Don Bosco was leading the evening rosary as usual,
kneeling on one side of the sanctuary to the left of the main altar,
with about a hundred laymen behind him at his left.
As he came to the end of the De Profundis, he suddenly stopped;
then, while attempting to go on with the responsories and Oremus,
he hesitated and stammered, unable to continue. He seemed to have
lost his memory or to have suffered a distraction. "That was what I
thought," Father [John] Turchi later testified in writing, "but since
I was far back, I couldn't see what he was doing. After a few mo-
1 See Vol. II, pp. 96f, 112f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ments he resumed the prayers, and I figured that my guess was
right. When we left the church and retired to our rooms, I asked
several people if they had noticed that interruption, but from their
answers I gathered that, generally, the incident was considered quite
trivial.
Nevertheless, quite a few people were surprised that Don Bosco
should have stumbled on such a common prayer. However, his
more intimate friends sensed that perhaps something extraordinary
had happened, and they were right. As Don Bosco was praying, he
had seen two tongues of fire suddenly appear and hover over the
altar. One flashed the word "death"; the other, "apostasy." Then
the two flames, as if detaching themselves from their wicks, had
glided through the Church. Don Bosco stood up to follow their
course. The two flames, after circling the group of men a few times,
finally rested on two of them. The light they cast enabled Don
Bosco to see them clearly. Then the two little flames vanished.
On the following day, as everyone was leaving, Mr. Bertagna of
Castelnuovo, who was curious about the incident, managed to
board the same coach as Don Bosco, and he took a seat beside
him. The clerics, too, were burning· with curiosity. When he was
questioned about the incident, Don Bosco waited until the coaches
had begun to move before he replied. Then he told them what had
happened, beginning with the words: "Last night I had a funny
experience." After describing the incident, he concluded as follows:
"When I came out of the church, I watched to see if there would be
any comments. Nothing of the sort happened, and so I figured that
no one had noticed my hesitation. That's why I didn't say anything.
You are the first ones to find out what really took place. Now let's
wait and see what happens."
His vision was fulfilled that same year. The man upon whom the
little flame of "apostasy" had rested was a wealthy businessman,
widely regarded as a good practicing Catholic; he became a Protes-
tant. The other man, over whose head the second flame had hov-
ered, was a baron; he died the same year.
Don Bosco disclosed their names to Father [John Baptist] Fran-
cesia who never forgot them. When Father [John] Turchi several
years later inquired about the man over whom the first flame had
hovered, he was told: "He became a Protestant."

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It is a known fact that small flames appeared at other times over
the heads of various people and revealed to Don Bosco what would
become of them.
On returning to Turin, Don Bosco busied himself by sending out
the two August issues of Letture Cattoliche that had been printed
by the Ribotta Press, this time with the imprimatur of the Turin
archdiocese. Joined into one booklet entitled Marriage Instructions
by Canon Lawrence Gastaldi, they were brief, to the point, and
written in a popular style. The author's Foreword stated:
A veritable stream of publications has been poured out lately, spread-
ing false notions about the nature of the matrimonial bond and leading
astray even university professors, members of Parliament, and judges
who are loath to accept the infallible teaching of the Church.
Worse yet, these people strive to turn these errors into laws.
The author then went on to prove-as a natural result of Chris-
tian marriage-the rights of the Church in the education of Cath-
olic children. He also brought out the obligations of parents to
bring up their children according to Christian principles, to entrust
them to genuine Christian teachers, and to give them complete free-
dom of choice in their vocation.
He concluded with this statement: "Should the government pro-
pose marriage legislation which the Holy Father or the bishops de-
clare contrary to sound doctrine, all Catholics should vigorously
petition Parliament to reject it."
Meanwhile, Don Bosco wrote to Count Pio Galleani Agliano:
My dear Count:
Turin, July 31, 1855
Now that I am back from my spiritual retreat at St. Ignatius', I hasten
to thank you and thus ease my conscience.
I am very grateful for your remittance of 130 lire for the lottery
tickets, and also for the 105 kilos of breadsticks for the young orphans
and other boys sheltered here. Let me also thank you for your standing
order to the Fornello Bakery for 15 kilograms of breadsticks each
month.
These and similar acts of charity are like so many pearls that will

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
enrich the heavenly crown of glory you are daily preparing for yourself
with the cunning of the serpent and the simplicity of the dove.
I now need something altogether different. I am preparing another
issue of Letture Cattoliche and I need to get away from here for a few
days. More than once I have thought of coming to your home at
Carraglio. Of course, I must first ask your permission. Would you give
me a little corner in which to work and sleep and something to keep
body and soul together? If so, I could leave Turin [Monday] morning,
August 6, and return on Saturday.
Will I pay for my room and board? Of course! How? We shall split
the profits! What profits? Well, if some spiritual good results from this
issue of Letture Cattoliche, I will credit you with half the merit to
compensate for your hospitality.
Meanwhile, I beg you to forgive me if I have been too familiar. I
shall not fail to pray-and to have my boys pray-for you and your
family.
Respectfully and gratefully yours,
Fr. John Bosco
The count graciously obliged, and Don Bosco acknowledged his
letter as follows:
My dear Count:
Turin, August 3, 1855
Poor Don Bosco riding in your carriage! I'm afraid this will shock
all the democrats in Carraglio. Nevertheless, since in this case the honor
will redound on those who do honor, and also because I am a complete
stranger in your part of the country, I accept your kind offer. I'm leaving
on the first train in the morning, and I'll have no reason to make a stop-
over at Cuneo until the return journey.
Very grateful for your gracious and frequent favors, I thank you
cordially and respectfully.
Your grateful servant,
Fr. John Bosco
Don Bosco received a warm welcome when he arrived at the
count's villa. While there he prepared the two September issues of
Letture Cattoliche that formed a single booklet entitled A Bio-

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graphical Sketch of Charles Louis Dehaller, Member of the Su-
preme Council at Berne, and His Return to the Catholic Faith. In
the Appendix Don Bosco inserted Dehaller's letter to his family ex-
plaining the reason for his return to the Roman Catholic Church.
This booklet stressed two important points. The first was that it
is the most brilliant and upright Protestants who become Catholics,
whereas it is the scoundrels among Catholics who become Protes-
tants. For the former, conversion is a sacrifice; for the latter, con-
version simply means an easier way of life. The second point was
that whereas Protestants harassed those who became Catholics, they
did not in the least bother those who switched to other denomina-
tions or even to other religions.
On his return to Valdocco Don Bosco gave the manuscript to
the Paravia Press and then wrote to Count Pio Galleani Agliano.
My dear Count:
Turin, August 14, 1855
I am glad to write that I had a pleasant trip back from Palasazzo.
It was uneventful except for the company of two rabid democrats who
conversed with me all the way from Cuneo to Turin; however, they
were quite discreet and respectful.
The week of quiet and rest I enjoyed with you was very beneficial
to my health, but my stay in your house also proved to be to my great
spiritual advantage because it afforded me the opportunity to benefit
from the Christian atmosphere reigning in your family. Thus I am doubly
grateful to you.
I am sending you one hundred copies of a booklet on confession; it
might do some good in your thriving democratic territory. You will
also receive three full sets of Letture Cattoliche from its very beginning;
one for you, one for your countess, and the third one for Father Allione.
I am also sending two sets of this year's issues for Father Guardian of
the Capuchin monastery at Carraglio, as I promised him I would.
I'll see you on the feast of St. Philomena. The young man I plan to
bring along to help with the singing would like to try Maestro Corini's
Tantum Ergo. This might interest the organist; if so, perhaps he could
also teach it to a few others, although this is not really necessary.
Happy feast day to you, dear Count, to your family, and to Father
Allione. May the Blessed Virgin bless you all and obtain for you from

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19 8
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Her Divine Son tranquillity, peace, and courage to persevere in doing
good, so that all of you may praise and bless Her together in heaven
some day. Amen.
I also ask all of you to pray for me.
Respectfully and gratefully yours,
Fr. John Bosco
Some two months later he again wrote to the count:
Turin, October 7, 1855
My dear Count:
The boy Menardi-whom you recommended last spring-was im-
mediately accepted and told to report on October 1. He has now been
here for a week. We shall do our best to make a good boy out of him.
I was very sorry to learn of Father Cavallo's death. Death is no
respecter of even young priests; this should be a lesson for all of us who
are growing old.
I am thinking of making another trip to Palasazzo, but I am not yet
sure whether I can get away; many things have come up that still remain
to be done.
I can assure you that I shall fulfill my second promise and pray for
you and your growing family. I add my own humble prayers to those
of my poor boys; among so many little scamps there are really quite a
few who are very good.
May Our Lady of the Rosary grant you and your family true peace
of mind and all the graces you need for this life and the next one.
With the greatest esteem, I am,
Your most grateful servant,
Fr. John Bosco
We have included these letters as an example of the loving trust
and Christian familiarity with which Don Bosco treated his bene-
factors. In the following chapter we shall see how often and for
what reason Don Bosco visited noble families.

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CHAPTER 28
A Way with Benefactors
I T was Don Bosco's policy never to make visits or to con-
cern himself with anyone's business unless the Oratory's needs or
the glory of God demanded it. However, such cases arose fre-
quently, and therefore, at considerable personal sacrifice, he re-
signed himself to the necessity of calling upon the wealthy.
Don Bosco preferred the company of poor ignorant boys to the
elite who often came to see him; but, when he was in their presence,
he always displayed a consummate courtesy and simplicity without
the faintest trace of self-consciousness. Likewise, he was never a
slave to etiquette; standing on ceremony was alien to his sincere
and affable manner. Once, when asked by a co-worker how to act
in the presence of important people, he replied: "Just be yourself.
Act naturally."
One year he sent one of his clerics to vacation at the summer
villa of a noble family. In the presence of the lady of the house
he told him: "Act as if you were in your own home. If you need
anything, ask the baroness as you would your own mother."
When introducing himself-especially in a formal gathering-he
did so very humbly. If questioned about his birthplace or present
status he would candidly reply that he had been born poor and that
good people had helped him to get an education. He was glad to
say that he was only a simple priest, with no degree in theology or
even a certificate for teaching in elementary schools. "I'm just Don
Bosco," he would say, "and my only title is 'leader of street boys.'"
Yet at the same time he meticulously addressed people by their
proper titles; like St. Francis de Sales, he preferred to be overgen-
erous rather than wanting in proper respect.
He also visited the wealthy so that he could be of help to them in
their family needs. His conversation usually tended to be serious and
199

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
edifying, but he was always very welcome because he seemed to
be a living illustration of the words of Wisdom: "A kindly turn of
speech multiplies a man's friends." [Sir. 6, 5] In this way he made
friends for the Oratory, a goal which was constantly on his mind,
as evidenced by remarks of his-seemingly inopportune-such as:
"What a large room! I could put twenty beds in here!" Yet such
remarks were always made tactfully and with due respect. In reply
to the many questions put to him, he could not help mentioning
his boys and what he had done and was doing for them, but he
always spoke of his accomplishments with the utmost simplicity.
Father [Joachim] Berto heard Baroness Gabriella Ricci exclaim:
"It's amazing! Don Bosco recounts his remarkable deeds as though
he were speaking of someone else."
If there were any young boys in these wealthy families, delightful
scenes would take place. Don Bosco would greet them warmly
and exhort or praise them in such a way that they would be spurred
to greater efforts to please God and their parents. He would often
join in their games as if he were one of them. He treated all boys
he met as he did his Oratory boys, to the delight of the mothers,
who would not let him go without first obtaining his blessing.
Countess Teresa Bricherasio was one of the mothers who mentioned
this to Father [Michael] Rua. As soon as her little boys heard that
Don Bosco had arrived, they would run to him. His words and little
presents so deeply impressed them that they remembered him fondly
ever afterward.
During his visits he tried not to inconvenience or embarrass his
hosts in any way. On one occasion when he was offered refresh-
ments, he departed from his usual custom and accepted a cup of
coffee. Somehow on the tray was not the sugar bowl, but one
with epsom salts. Don Bosco helped himself and then drank the
coffee without showing the slightest sign of disgust. While waiting
for his hosts to appear, he used to converse amiably with the domes-
tics as if with friends, candidly letting them know that he had once
been a waiter himself. The servants were delighted by his visits and
felt a rapport with him that they did not feel with their employers.
This attitude of his did not stem from affectation, but from true
humility. This was obvious from the way he greeted his own rela-
tives or the aging Mrs. Dorothy Moglia-whose farmhand he had

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201
once been1-when they called at the Oratory in their humble peas-
ant garb. He always treated the latter as his own mother and sat
her beside himself at table.
Visits to wealthy families unavoidably resulted in invitations to
dinner, for these families regarded it as an honor to have Don Bosco
with them. He accepted not only to show his gratitude for their
help, but also so that he would not appear unappreciative of people
who were genuinely fond of him; then, too, such occasions gave
him a chance to talk at length of his Oratory's many needs and of
his other undertakings. However, on leaving for one of these dinner
invitations, he would often say to Father Rua or to his secretary: "If
you only knew how much I dislike eating away from the Oratory!
But I must for the sake of our work. Some generous famflies prom-
ise me a donation, but only on condition that I have dinner with
them. They tell me: 'Come for our contribution in person,' or 'If you
ever need anything, you have only to come to dinner.' If it were not
for this, I'd never accept these invitations, even though they are
sincere. I much prefer our frugal meals to dining in those homes
with their good china and a lot of courses. I don't like it, but there's
nothing I can do about it." As a matter of fact, sometimes on sitting
down at one of these dinners and unfolding his napkin, Don Bosco
would find _a 100, 500 or even a 1,000 lire bill in it; at other times,
with the dessert his hosts would present him with a substantial do-
nation on a dish.
Yet in spite of his incessant need for money, Don Bosco declined
numerous invitations because of his many pressing activities, es-
pecially those of a priestly nature. He had often promised to have
dinner with Count Charles Cays at his castle at Caselette on the
count's name day, November 4, but he had never been able to keep
his promise. Finally, one year he sent word to the count that he
would unfailingly come this time.
"If Don Bosco comes, I'll eat a dog!" the count exclaimed with a
laugh.
When Don Bosco learned of the remark, he brought along some
pastry, various pieces of which had been shaped to look like pup-
pies. While dessert was being served, he put them on the table.
"Keep your word now, Count," he said. "Eat your dog!"
1 See Vol. I, pp. 144ff. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Marquis [Dominic] Fassati was another person who complained
that Don Bosco's visits were much too rare for his liking. There-
fore, one day he personally called at the Oratory with the marchio-
ness to invite him to dinner. Don Bosco politely begged to be ex-
cused since the Oratory was then insufficiently staffed and he was
needed. He further tried to explain that he was very busy and that
he still had to proofread the next issue of Letture Cattoliche. When
the marquis continued to insist, Don Bosco added that he had to
go in search of money to pay for a building that he had put up in
1852 near the Filippi house.2 The marquis then and there pledged
a contribution of three thousand lire. He told him: "Every time that
you have dinner with me, I'll give you a hundred lire." Driven by
necessity, Don Bosco dined with the marquis fifteen times that
month, receiving a hundred lire bill on each occasion. Although the
marquis was very fond of Don Bosco, he did not want to take up
too much of his time. Therefore, he said to him at the end of the
fifteenth dinner: "I don't want to make things too hard for you;
here is the balance of the three thousand lire I promised you. But
remember: you'll always do me a great favor if you can have dinner
with us without serious inconvenience to yourself." He then handed
him fifteen hundred lire and escorted him as far as the Valdocco
Circle. On the way, Don Bosco disclosed that a bill of several
thousand lire was due in January for construction material and
labor. The marquis replied: "Dear Don Bosco, I promise that by
that time I'll have ten thousand lire for your most pressing debts."
By that time they had reached the Valdocco Circle where one of the
Oratory boys, Joseph Reano, was waiting for Don Bosco. After
taking leave of the marquis, Don Bosco, while walking to the Ora-
tory, told the boy what had happened that evening, concluding with:
"May God bless this generous and devout nobleman!" Marquis
Fassati-who indeed was generous but had been exhorted by Don
Bosco to greater generosity-often exclaimed: "It's strange, but
true! The more money I give to Don Bosco, the more I make."
However, other benefactors adamantly refused to give Don Bosco
any money by mail no matter how many circulars or personal letters
he sent to them. There was only one way they would give him a do-
nation: he had to have dinner with them. One of these benefactors,
2 See Vol. IV, pp. 327ff. [Editor]

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Duchess Laval Montmorency, was a friend of Marchioness Barolo
and similarly dedicated to charitable causes. She was the daughter
of Joseph De Maistre and had accompanied him when he was ap-
pointed ambassador to St. Petersburg; there she had learned Rus-
sian, French, English, German, Latin, and Greek to perfection.
After becoming impoverished and orphaned by the revolution, she
married the duke of Montmorency, who soon afterward died and
left her his entire fortune.
The duchess truly deserved this legacy because of her goodness,
and she always referred to the duke gratefully as "my benefactor."
She thought very highly of Don Bosco, and since she lived in nearby
Bargo Cornalese, she wished him to call on her frequently.
Throughout his lifetime she provided him with shoes which he very
often gave to his clerics. However, when it came to money, she had
laid down the rule: "If you want money, come to dinner." When-
ever he did, she kept her word generously.
We might wonder why people so desired Don Bosco's company.
The reason is clear from the testimony of several clerics whom
Don Bosco often took along on such occasions: [John] Cagliero,
[John] Turchi, [John Baptist] Anfossi, and [John Baptist] Francesia.
They are witnesses to our words and confirm the written testimony
of Father Rua which we now report:
In accompanying Don Bosco to dinner several times, I found out why
people were so anxious to invite him. Though serious and reserved, Don
Bosco always brought up interesting and edifying topics that delighted
his host and guests. He had the knack of giving a good sermon without
making others aware of it. His words made a lasting impression on all
who were present. His more frequent topics were the goodness, wisdom,
providence, and mercy of God. He spoke with such relish and warmth
that his listeners were filled with inner joy and fervor. They could not
help but realize that they were listening to a saint. He also spoke with
ease on science, art, history, and literature, much to the amazement of
all, although he always managed to work in some pertinent religious
thought or to stir his listeners to make some charitable contribution to
help him in his undertakings.
Several times he used chance situations to achieve this end. One
day, seated at an abundantly laden table, he remarked: "If only my

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boys were here! How well they'd dispose of all these gifts of God!"
On another occasion, when the second and third courses were being
served, he did not help himself. "Aren't you well, Don Bosco?" his
host asked.
"I feel fine," he replied, "but how can I feast when my children
are hungry?" A guest immediately leaped from his chair and said:
"How true! We must think of Don Bosco's boys, too!" An im-
promptu collection netted Don Bosco four hundred lire. Once,
[Joseph] Cotta, a banker, while dining with Don Bosco, saw that he
looked pensive and asked him if he were worried. "Yes," Don Bosco
replied. "I'm worrying about all the money you lent me."
"Cheer up," the banker said. "There is nothing that a good cup
of coffee won't cure!" With the coffee the banker served him the
promissory notes endorsed "paid in full."
His table jokes and conversation were always impressive because
of his spirit of self-denial and humility which greatly amazed both
his hosts and their guests. Dinners meant nothing more to him than
an opportunity to achieve some good. Alleging that certain dishes
did not agree with him, he did his best to pass up the choice ones.
On one occasion, while dining at the house of Count Francis De
Maistre, his host served a course toward the end of the meal which
he thought Don Bosco would like. Perhaps because he had already
had enough, or possibly because he wanted to mortify himself, Don
Bosco courteously declined. When he noticed this, the count turned
to his neighbor, Marquis Dominic Fassati, and whispered: "Did you
see that? He is very fond of that dish, but he refused it out of pen-
ance." Don Bosco surmised the essence of the count's words, and in
his humility he felt undeserving of such high praise; therefore, when
the dish came around again, just as the waiter was about to pass
him by, he said to him, as if noticing it for the first time: "What
about me? I like this dish! May I have some?" Then he took a
generous helping. This prompted the count and marquis to remark:
"How humble he is! He only took it lest we think he is doing pen-
ance." In narrating this episode to his clerics and priests, Don Bosco
commented with a smile: "Do you see what a reputation means?
If you don't eat, you're mortifying yourself; if you do, it's because
you're humble." There is quite a bit of truth in this statement, and
the lesson it teaches is particularly important to priests.

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At such dinners Don Bosco always ate so frugally that people
would not believe it had they not witnessed it with their own eyes.
Some Salesians who accompanied him to a few of these dinners-
Father Francis Cerruti among them-tried to imitate him by taking
only as much food as Don Bosco did; they returned home hungry.
Father [John] Cagliero told us a delightful story in this connec-
tion: "I recall that by oversight we once accepted dinner invita-
tions from both Count Radicati and Marchioness Dovando for
noon and two o'clock on the same day. On realizing the mix-up,
Don Bosco told me quite calmly: 'Don't worry. We'll do justice to
both dinners.' At Count Radicati's, taking advantage of the lively
conversation, Don Bosco helped himself very sparingly. Then, while
on our way to Marchioness Dovando's, Don Bosco laughingly re-
marked: 'Now we'll have the other half of our dinner, and tonight
we'll still be able to do justice to our own Oratory supper.'"
From this story we can infer how adroit Don Bosco was at dis-
guising his mortification without disregarding etiquette. For ex-
ample, he would let his host pour wine into his glass, and every
once in a while he would bring it to his lips as if to take a sip; when
dinner was over, however, his glass would still be practically full.
Likewise, he would occasionally help himself to the tastiest dishes
and not eat them. His ruse was to keep his fellow guests so absorbed
in what he was saying that they would not notice that when the next
course was served, the waiter-often at Don Bosco's nod-would
mmove his plate, still untouched.
Usually the dinners Don Bosco attended were family affairs, but
occasionally he was also invited to state banquets at which some
guests were not practicing Catholics and others were shy of priests.
Even at such gatherings Don Bosco always managed to become the
center of attention. There was nothing austere in his mien; in fact,
he was always the life of the party, and no one felt uneasy with him.
Although frugal himself, he apparently enjoyed his food and kept
urging the other guests to eat with relish. His humor and sparkling
wit, his toasts and his replies to toasts of others were always per-
meated with some spiritual thought which he expressed so delight-
fully that all who heard him were charmed. Even confirmed non-
churchgoers often remarked: "Meeting such a holy priest is a

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
pleasure. We always thought that religion and a somber face went
hand in hand."
Don Bosco's patience was as outstanding as his other virtues.
His many activities took up every minute of the day. Yet these
dinners often dragged on for hours, followed by long conversations
over coffee. Everyone had something to ask Don Bosco; however,
he was always gracious and he never displayed any annoyance, un-
doubtedly exercising great self-control. In this connection Father
Cerruti related the following episode to us: "I happened to be with
him once when he was at the home of one of the leading noble
families of Turin, the Radicatis of Passerano. After dinner, we
moved to the drawing room and a member of the family went to the
piano. Sitting on a sofa, Don Bosco turned to me and whispered:
"Do you see what happens? With so many things to do, I have to
sit here and listen. But that's the price I have to pay to feed our
boys, and, besides, these generous people deserve every considera-
tion."
When he returned to the Oratory in the evening, his boys could
easily see time and again that Don Bosco's habit of temperance and
mortification was indeed very deep-seated and that it made no
difference to him where he happened to be eating. Seated at our
common refectory, he partook of the meager, warmed-up Oratory
soup with as much gusto as if it were a tasty dish prepared for a
lavish dinner. He never spoke of the various choice dishes served
at those dinners; he somehow managed to forget them, despite his
prodigious memory. He often remarked that the meals he liked best
were those he took at the Oratory. Only if asked would he say any-
thing about the outside dinners and the guests who were there.
We must also mention another of Don Bosco's outstanding
virtues that deeply amazed and edified many noble households. He
was admirably courteous to the ladies and their daughters, yet re-
served in manner and speech. Even when a refusal would seem
discourteous, he knew how to decline an offer with disarming
simplicity. Occasionally during these years, and especially toward
the end of his life when his poor eyesight made walking hazardous,
the lady of the house would offer him her arm as they went down-
stairs. One day Father Rua-who had accompanied him-was
curious to see how he would manage to refuse. With a kindly smile,

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Don Bosco said to the lady: "Wouldn't it be a disgrace if Don Bosco
-a former physical education instructor-were now unable to
walk downstairs by himself?" Then, with some effort, he managed to
negotiate the descent unassisted.
But besides being a model of Christian affability, Don Bosco
provided an outstanding example of sincerity and charity. He never
flattered the rich or those in authority; rather, at the proper time
and in a suitable way, he advised and admonished, but his flair for
gaining people's affection soon won their gratitude too. He ex-
emplified the words of the Apostle: "Godliness is profitable in all
respects, since it has the promise of the present life as well as of
that which is to come." [1 Tim. 4, 8]
To substantiate this, it will suffice to let the facts speak for them-
selves. First we shall narrate episodes showing how Don Bosco
patiently put up with the faults of others, concealing his own hurt
feelings and maintaining self-control when dealing with impulsive
and overbearing people. There was, for example, a noble lady who,
although extremely generous to the poor and genuinely virtuous,
could not bear to be crossed in the slightest matter: To correct this
fault she kept a shrewish woman in her house and paid her an
annual salary of three thousand lire, besides room, board, and a
clothing allowance. Her generosity was repaid with verbal abuse,
tantrums, and daily squabbles which she endured until the woman
died.
One day in 1857, this lady paid a visit to the Oratory. As was the
fashion then, she wore a hoop-skirt. Accustomed to having all doors
flung open wide by servants, she was not quite prepared for the door
to Don Bosco's room-a double door, but with only one section
open. Impatiently she tried to force her way through, notwithstand-
ing her hoop-skirt. Something had to give, and it was the hoop-skirt.
In a towering rage she declared that never again would she come to
the Oratory. Don Bosco tried to appease her. "My dear lady," he
said, "you know very well that my doors are not as wide as those of
your palace!" However, more furious than ever, the lady, clasping
her skirt as best she could, stormed down to her carriage and left.
The following day her maid came to the Oratory. Apologizing
humbly, she informed Don Bosco that her mistress had sent her to
say that she would never set foot inside the Oratory again.

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"Very well," Don Bosco replied, unperturbed. Formerly he had
called on that lady once a month, but now he began calling on her
every week. The second time he came, she asked: "Why have you
returned so soon?"
"If you won't come to see me," Don Bosco replied, "I must
come to see you. My boys need your help!" Disarmed, she laughed
and retracted her previous resolution. She had always been generous
to Don Bosco, but that did not keep him from admonishing her
about her all too frequent temper tantrums. In sincere humility, she
listened in silence and admitted her fault. But later on there was
another outburst. One year, in the fall, Don Bosco was unable to
accept her invitation to her villa. She sent off a furious letter telling
him that never again would she help him. After some time, Don
Bosco called on her and placidly mollified her. "I've returned your
letter," he said, "because I didn't want to see it around on Judgment
Day."
Another person who had an excessively high opinion of his own
importance and who would brook no dissent was the distinguished
man of letters, Professor Thomas Vallauri. He was a relative of Dr.
Francis Vallauri, at whose house he had met Don Bosco who was a
frequent caller there. The professor had written several articles on
the Christian Latin authors, deploring their shoddiness of style and
language in their preoccupation with the presentation and defense
of doctrine. Don Bosco was familiar with the professor's articles and
was anxious to correct him. He soon had the opportunity when
Professor Vallauri called on him. Don Bosco welcomed him with
generous praise, saying: "I feel honored by your visit. Your writings
are well known all over Europe and do great honor to the Church."
Vallauri, noticing a twinkle in Don Bosco's kindly eyes, inter-
rupted him: "Are you serious?"
"Well now, professor," Don Bosco continued, "with all due re-
spect, I don't agree with your opinion about the style of our Chris-
tian Latin authors. There are competent people who think that St.
Jerome is as fine a writer as Titus Livius, Lactantius, or even Cicero;
others regard him as the equal of Sallust and Tacitus."
After a few moments Vallauri replied: "You're right. Tell me
frankly what I should correct and I'll do it. Believe it or not, this is

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the first time that I have accepted somebody else's judgment." From
then on, when speaking of Don Bosco, he used to say: "That's the
kind of priest I like; he speaks straight from the shoulder."
Don Bosco's charming ways also succeeded in restoring Christian
customs that had gradually been discontinued in many families,
such as saying grace before and after meals-a practice very dear to
him. Once when invited to dinner by one such family, Don Bosco
decided to correct the situation. When dinner was announced, he
lingered for a moment with the young son and then walked to the
dining room where his parents were already seated. As they entered
the room, Don Bosco remarked to the youngster: "Now let's say
grace. You know why we do that, don't you?"
"No, I don't," the child replied.
"Well, it's to show that we are different from animals. They have
no intelligence, and thus they don't know that food is a gift from
God. But we do, and for that reason we thank Him. Besides, a crumb
of bread or a fishbone might go down the wrong way and choke us;
we pray to God to spare us from such dangers." He then said grace
while the parents blushed in silence. However, from then on they
never forgot to say grace at every meal.
Don Bosco never failed to admonish persons when respect to God
and Church was at stake. In 1855, as Father [Michelangelo] Chia-
tellino confirmed to us, Don Bosco himself told his boys this story:
Not long ago I visited a well-to-do family. While I was conversing
with the parents, their five-year-old boy was playing with a toy wagqn,
pulling it around the room. As the toy bumped into a chair and over-
turned, the child swore angrily.
His mother scolded him, and I called the boy over, saying gently and
kindly: "Why did you say that?''
"Because my wagon turned over," the child replied.
"Don't you know that we must never use Our Lord's name without
devotion and respect? Don't you know the Commandments?"
"Sure I do," he replied.
"Will you recite them for me?"
As he came to the Second Commandment, "Thou sh8:lt not take the
name of the Lord thy God in vain," I interrupted him: "Do you know
what that means? It means that we must never mention God's name

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
unless it's necessary, and then we must always do so with respect. God
is very good to us and we must do our best not to displease Him. We
should never use His name in anger, as you just did."
"But daddy always does!" the child blurted out. The father turned
red and the mother paled visibly. I said nothing. Then the father rose
to the occasion. Anxious for his son to grow up properly, he called him
and then, sitting him on his knee, said: "You're right, but I'm sorry.
From now on I will not do it anymore. Neither must you. Do you under-
stand?"
I know that the lesson did him a great deal of good, for as a result
he gave up that bad habit. Only recently that good wife and mother
thanked me for having helped bring this about.
Things did not go so smoothly in the case of another boy, the
gifted twelve-year-old son of a distinguished general. The father was
a good man but somewhat careless in his parental duties, and he
thoughtlessly had publications of all kinds scattered about the living
room. He would not allow his son to read some articles, but he gave
him full freedom with the tabloids that glorified the heroes of the
revolution and described their struggles, triumphs, and setbacks,
interspersed with comments hostile to the Church. Their anticlerical
slant so impressed the boy that, notwithstanding the sincere religious
spirit of his family, he began to despise religion.
One day Don Bosco called on the general, who greeted him
warmly and kissed his hand in respect. However, the boy acted
quite coldly.
"Charlie," his father said, "kiss Don Bosco's hand!"
The boy did not move.
"Don't you remember Don Bosco? He's no stranger here. We've
spoken so much about him!"
"Don't I know it!" the boy muttered.
"You saw me kiss his hand. Why don't you?"
"Because I don't want to."
·
The boy's father was terribly embarrassed; Don Bosco was utterly
astonished. As conversation got under way, the boy, who was intel-
ligent, well-mannered, and attached to his parents, joined in when-
ever the topic concerned history, geography, Italian independence,
or music, but he would become silent as soon as any reference was
made to religion. Finally he excused himself.

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His father, heartbroken as he realized the extent of his son's deep-
seated aversion to religion, asked Don Bosco: "Whatever could have
happened to my boy? Until now he was deeply religious. I just can't
understand it. He never got such ideas from us, nor did we give him
bad example. We have always watched over him carefully lest he
fall in with bad companions or groups. What could have turned him
so strongly against priests?"
Don Bosco, who knew the general's permissiveness with regard to
reading habits, had meanwhile noticed-scattered throughout the
room-La Gazzetta del Popolo, La Piemontese, ll Secolo, and other
anticlerical newspapers.
"General," he replied, pointing to the newspapers, "that's the
cause of the trouble."
"It can't be! Those papers are way over his head. Besides, I've
told him not to waste his time on them. He loves and obeys me; I'm
sure he doesn't read them!"
"Perhaps, but. . . ."
"The only papers I allow him to read are the tabloids that portray
our most outstanding contemporary figures."
"Then it's obvious that the reason for his aversion to the Church
is to be found in those publications. You must realize that a boy's
imagination is always fired by things which impress him, and one's
first impressions are never forgotten."
"What can we do then?"
"Give him something to read that may act as an antidote."
The general followed Don Bosco's advice, but perhaps it was too
late. Gradually the boy became taciturn; then he fell ill and died at
the early age of sixteen without ever indicating any change of heart.
Now let us say a few words about Don Bosco's admirable modesty
and his frankness in warning offenders against that virtue. One day,
while visiting one of his benefactors, he saw an immodest picture in
the waiting room. Without a moment's hesitation, he stepped on a
chair and turned the painting around so that it faced the wall. His
host got the message, thanked Don Bosco, and removed the offend-
ing picture.
On another occasion, when he had accepted an invitation to the
home of Marchioness Dovando, a steady benefactress, he found that
she had as guests a number of elegantly dressed ladies who wished to

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
talk to him. Two of them immediately approached him as he en-
tered the room. Their necklines were low and their arms half cov-
ered. As soon as Don Bosco noticed that, he lowered his eyes and
murmured: "Excuse me. I fear I've come to the wrong place." Then
he turned to go.
"No, Don Bosco, you're in the right place. We were expecting
you."
"It can't be," he insisted. "Where I go, a priest need not be em-
barrassed. But I know how it is, ladies; nowadays so much silk and
linen go into pleats that there is hardly any left for sleeves!"
Hastily donning shawls and kerchiefs, the ladies ran after Don
Bosco who was already on the stairway, begging him to excuse
them and return.
"Of course," he replied with a smile. "Everything is all right now."
The two ladies kept on their impromptu garb throughout the dinner.
Wherever he went, Don Bosco always had something to say that
was spiritually uplifting. Once he was dining at the home of Count
and Countess Camburzano. Among the guests was a brave, retired
general who was not particularly religious. Don Bosco seemed to
have cast such a spell on him that the officer could not take his eyes
off him throughout dinner. When Don Bosco was finally about to
leave, the general came up to him and said: "Please give me some
words of wisdom as a memento of your visit."
"General," Don Bosco replied discreetly, "pray for me that I may
save my soul."
"Me, pray for you?" exclaimed the officer in astonishment. "You'd
better give me some good advice instead!"
"Pray for me!" repeated Don Bosco. "As you see, my friends here
seem to think that I'm ready for canonization. That's pure nonsense!
They don't realize their error! Will you, at least, help me to save my
soul?"
However, the general, still unsatisfied continued to insist. Don
Bosco, whose words had finally begun to sink in, then said to him:
"If you still insist, my advice is that you too should think about sav-
ing your soul!"
"Thank you, Don Bosco," exclaimed the general; "thank you very
much. Yes, I'll do that and I'll also pray for you, but please remem-
ber me in your prayers." He was later heard to remark: "How timely

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Don Bosco's advice is! No one else would have been able to tell me
this so tactfully and frankly." Don Bosco's words proved to be quite
effective. The general put his conscience in order with such sincerity
and thoroughness that his friends were amazed and delighted.
We could go on and on with similar episodes that clearly demon-
strate Don Bosco's consummate tact in not offending the feelings
of those whom he wanted to lead to God. He was admirably prudent,
courteous, and delicate as he tried to provide some spiritual inspira-
tion for those who needed it.
He also felt it his duty to do so out of a sense of gratitude toward
his benefactors. That he was grateful was evident even in trivial
things. He showed his appreciation for even the slightest service-
to a boy showing him the way, to a servant lighting a lamp, to the
member of a household bringing him a glass of water. Whoever did
the least thing for him was certain to be thanked. We often heard
him say at the conclusion of a visit or a somewhat lengthy conversa-
tion: "Thank you for your patience in listening to me." These epi-
sodes are a clear indication of his feelings toward those who sup-
ported his work by their sacrifices.
He prayed daily for his benefactors and had his boys do likewise
by inserting in the morning prayers an Our Father, Hail Mary, and
Glory Be for them. He often urged the boys to go to Communion
and pray for their benefactors; on his part he offered Masses and
had Masses said for them, especially in case of illness or death. He
never forgot what they had done for him. Father Francis Cerruti
told us how one day at Alassio, just as Don Bosco was going to the
altar, he motioned to him to come near and said: "I'm going to offer
this Mass for our dear saintly Father Vallega who, years ago, was so
good to us."
Don Bosco also tried to teach gratitude to his boys, speaking of
it with such warmth that he instilled the same sentiments in them.
"Look," he often said to them, "once, when we didn't have any
money for bread, this gentleman or that lady helped us. How great
is God's goodness!"
We must also add that he never claimed credit for his achieve-
ments, but gave it to his benefactors. Again and again he declared
that what little good he had done was all due to the generosity of
good people. "We live by the generosity of our benefactors!" he

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
would exclaim. Bishop John Cagliero wrote: "I remember Marquis
[Dominic] Fassati and Commendatore [Joseph] Cotta often saying
to him: 'Don Bosco, you say that you can't thank us enough for the
little we've done for your Oratory, but it is we who should thank
you. By asking us to help your boys, you give us the chance to do
some good, and through your prayers God blesses us and repays us
threefold.' "
He would go out of his way to please his benefactors, no matter
what inconvenience that might entail for him or his spiritual sons.
For example, he was occasionally asked to send a priest to some
distant spot over rough roads for a late Mass. He never hesitated to
oblige, even when this commitment would last for quite some time.
When someone would point out how burdensome this obligation
was, Don Bosco would say: "He is our benefactor. Let us also make
some sacrifice for him!" For example, to oblige the Bonier family
who had provided the ecclesiastical patrimony for two of his clerics,
he sent a priest every summer for many years to say Mass on holy
days in their wayside chapel. Often he too traveled long distances
to say Mass or to preach at the request of a benefactor. We must
also not fail to mention his zeal in obtaining from the Holy See in-
dulgences or papal blessings for them and their families.
Particularly during the last years of his life, he received numerous
:requests to open new houses. Other things being equal, he always
:gave preference to those made by distinguished benefactors. He also
,expressed his thanks by sending them holy pictures with these words
in his own hand: "May God bless the benefactors of Salesian
works." Amazingly, his wish and prayer would be answered.
Several times Don Bosco helped his benefactors when misfortune
struck them, and he himself related one such instance to Father
Francis Cerruti. A childless couple had at different times given him
a total of six thousand lire for the construction of the Church of
Mary Help of Christians. Some years later, their financial situation
took a turn for the worse as the banks where they had deposited
the greater part of their money went bankrupt. Reduced to poverty,
they had moved to Milan and were living in a garret. When Don
Bosco learned of this fact, he went to see them and offered to re-
turn what they had given him. Weeping, the husband refused, say-
ing that he had given that money as alms.

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"Very well," answered Don Bosco, "then let the Madonna re-
turn what you gave Her, according to your need."
From then on he sent them a hundred lire every month. When
the entire sum of six thousand lire had been repaid, the husband
died. Later his widow married a man of comfortable means and
she then resumed her practice of sending offerings to Don Bosco.
He carried on an incessant correspondence with his benefactors,
first writing for donations and then thanking them, a thing he never
failed to do, for he not only wanted them to realize how much he
appreciated their contribution, but he also wished to encourage
them to persevere in their charity.
Gratitude was one of the things he insisted upon with his boys.
If the offering amounted to only a few centesimi, he acknowledged
it with a calling card; if it was more substantial-two lire or even
only a lire and a half-he would thank the donor with a personal
letter. He considered this not merely as a duty of gratitude, but also
as a means to obtain more help for the Oratory. Few people realize
how deeply hurt a benefactor can be by a lack of acknowledgment
or how gratified at learning that his donation has been gratefully
received. Very often people who received Don Bosco's personal
thanks for only a few lire sent hundreds and even thousands a few
days later and considered themselves favored when Don Bosco ac-
cepted their gift.
He never neglected any opportunity to let his benefactors know
that he had not forgotten their help. He wrote regularly to them
on all joyful occasions-name days, wedding anniversaries, birth-
days, conferring of honors, or a stroke of good fortune. When
misfortune struck or there was a death in the family, he would
join in their grief and transmit some consoling message inspired by
Faith. Every year he spent the whole month of December sending
out Christmas and New Year's greetings-all written in his own
hand. In due course we shall present some of these letters which
are true models of simplicity, brevity, and Christian sentiment. In-
variably, they always resulted in further donations.
Several times during the year he would urge his boys to write
thank-you letters to their past or present benefactors; at other times
he would draw up such a letter and have it signed by a whole class
or by all the boarders.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
For example, in January 1869 he sent the following letter of
thanks to the Banca Nazionale:
We, the boys of the Oratory of St. Francis de Sales, together with
our director, Don Bosco, send our sincerest thanks to the officers of the
Banca Nazionale for again sending us a gift of 250 lire.
This generosity is all the more appreciated not only because our
numb~r has increased, but also because other circumstances have made
the need of help more urgent and acute.
We all unite in grateful prayer to invoke heaven's blessings upon the
well-deserving officers of the Banca Nazionale and all who in any way
contribute to our moral and social well-being.
Don Bosco did even more when civil authorittes were involved.
In such cases he resorted to the press so that the benefaction would
receive greater publicity.
He also had another way of expressing gratitude which he later
recommended to the directors of all his houses. Whenever he re-
ceived some delicacy or choice food as a gift, he did not keep it
but passed it on to one of his benefactors. Mostly, these gifts were
firstfruits or vegetables, pastries, rare wines, fowl, or venison. He
did this constantly to their great delight, and they in turn generously
reciprocated to show their appreciation. On one occasion a truffle
was given to him because of its extraordinary size; he sent it to a
benefactor, and it then passed from one family to another until it
reached Marquis [Dominic] Fassati who, not knowing whence it
had first come, donated it to Don Bosco. He finally mailed it to a
very wealthy lady in Marseilles who reciprocated with a substantial
donation. The benefactor to whom Don Bosco had first sent it also
responded with an offering. On another occasion, a similar gift
yielded the sum of twelve thousand lire.
On still another occasion when he received a large box of such
truffles, he parceled them out to railroad station masters, mayors,
and other civil officials who had helped the Oratory in one way or
another. It was these little attentions that won him so much affec-
tion. He later recommended to the directors of his schools that
they use the choicer products of their areas to show their gratitude
to benefactors.
Nor must we fail to mention Don Bosco's readiness in trying to

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217
gratify some particular wish of his benefactors. To a distinguished
lady who was looking for birds for her children, Don Bosco
promptly sent a whole nestful of fledglings. The family was so
touched by this unexpected gift that they all knelt down around the
table upon which they had placed Don Bosco's gift and prayed for
him. When the birds were raised and set free, the lady sent a dona-
tion to the Oratory.
These· episodes were taken from Don Bosco's whole life. We
shall now return to the year 1855.

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CHAPTER 29
A Cherished Yearly Event
JN its issue of August 27, 1855, L'Armonia carried grati-
fying news:
Conversions at the Oratory of St. Francis de Sales
It is always a pleasant task to report the rescue of souls from heresy
despite the frantic efforts of freethinkers to discredit the doctrinal and
moral teachings of the Catholic Church. Don Bosco, the well-known
zealous priest who tirelessly writes and works for our people, frequently
wins converts from heresy.
On Saturday, August 18, in the church of the Oratory of St. Francis
de Sales, two Calvinists-father and son-returned to the Roman Cath-
olic Faith from which their ancestors had unfortunately strayed. Marquis
Dominic Fassati and his wife Mary, nee De Maistre, were godparents.
During that same month there was another outbreak of cholera
in Turin, but-thanks to God-it was a mild one. Don Bosco and
his boys were once again1 ready to give physical and spiritual assist-
ance, but there was no need. Most of the victims recovered. Domi-
nic Savio-who by then had returned to the Oratory-mentioned
this new outbreak in a letter to his father which we treasure in our
archives:
Dear Dad:
Turin, September 6, 1855
I have something important to tell you, but first I want to let you
know that-thank God-I have been and am quite well. I hope the same
is true of you and all the family. I'm doing all right in my studies;
Don Bosco is ever more satisfied with me. Now the big news is that for
the first time ever I was able to spend a whole hour alone with Don
1 See Chapters 9 and 10. [Editor]
218

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A Cherished Yearly Event
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Bosco. Before this I never had a chance to be alone with him for even
ten minutes. This time I had a long talk with him about a lot of things,
including an association to protect us from cholera.2 Don Bosco told me
that the epidemic was just starting, and that if the summer weren't
almost over, there would be many more victims. He also enrolled me
in a sodality that he founded; its main activity is prayer.
I told him about my sister, as you asked me to do. He said that you
should bring her to Becchi on the feast of Our Lady of the Rosary, since
he wants to see her personally before deciding on her qualifications.
You'll be able to come to some decision with him.
Please remember me to the whole family, to my former teacher,
Father Cugliero, and also to Andrew Robina and my pal Dominic Savio
of Ranello.
Your loving son,
Dominic
The Oratory boys devoutly celebrated the feast of Our Lady's
Nativity and solemnized it with a musico-literary program during
which they presented timely classical sonnets for the benefit of the
prefect, Father Victor Alasonatti. Something rather unusual-per-
haps even slightly miraculous-happened on that day to make it
even more joyful for Don Bosco.
A good woman reported for work each day in a house in Via
Cottolengo, not far from the Rifugio,3 leaving at night. On those
very rare occasions when she stayed overnight, she had permission
to use a small, dingy room in the attic where she kept a few be-
longings and where she regularly took her lunch. On September 8,
Dominic Savio called at that house and asked her employer: "Is
there anyone sick here with cholera?"
"No, thank God," the man replied.
"Are you sure?" Dominic insisted.
"Look, my boy, you must have come to the wrong place. There's
no one sick in this house." The man sounded so positive that
Dominic left, but after looking around for a while, he finally re-
turned.
2 Probably this must be understood in the context of Don Bosco's promise to
the Oratory boys on the occasion of the first outbreak of cholera. See p. 50.
[Editor]
3 A house for wayward girls where Don Bosco had been a chaplain. See Vol.
II, pp. 184ff. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Please, search very carefully, because there must be a sick
woman in this house," he told the man. Together they went from
room to room all the way up to the attic where-to the man's dis-
may and amazement-the poor woman lay huddled up in her last
agony. While resting in that room she had suddenly become ill
without being able to call for help. Her employer thought that she
had gone home as usual. A priest came promptly, and the poor
woman was still able to make her confession and receive the
Anointing of the Sick before breathing her last in the grace of God.
Meanwhile, a new blow was falling on the royal house. In Sep-
tember, King Victor Emmanuel II-while in his castle at Pollenzo
-was stricken with a high fever, accompanied by arthritic pains
that were particularly severe in his joints. His serious illness caused
considerable concern, eventually forcing him to delegate his power
to Prince Eugene of Savoy-Carignano on September 27. The fever
finally broke as the result of a miliary eruption, and after a period
of convalescence, the king gradually recovered.
The law suppressing the monasteries continued to bear bitter
fruit. Ever faithful and devoted to the king, Don Bosco had risked
his freedom, the Oratory's existence, and even his own life to warn
him. The fear of unfavorable publicity had been the only deterrent
restraining the government from taking action against him. Yet the
government did find a way to harass Don Bosco when, ironically,
it tried to tempt him into accepting some of the valuables that had
been seized from the monasteries. One day Count Camillo Cavour
sent to the Oratory two huge carloads of linen that had been con-
fiscated from the Dominican monastery. Don Bosco was in severe
financial difficulty at the time, but he nevertheless ordered that the
carts were to remain untouched. He then sent word to the superior
of the Dominicans asking what he wanted done. The superior re-
plied that he would send someone with instructions. When the man
came, Don Bosco had the carts taken to the appointed place.
On another occasion a load of books arrived that had been con-
fiscated from the Capuchin Friars; among them were the volumes
of the Bollandists.4 Don Bosco at once informed the rightful owners
and promptly returned their books.
4 A small group of Jesuits in Antwerp, Belgium, organized into a society in
the 17th century by Jean Boland (1596-1665) for the critical study and publica-

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A Cherished Yearly Eve'!t
221
He also shied away from buying anything that had belonged
to suppressed monasteries, even though the prices were ridiculously
low. Some people pointed out to Don Bosco that many sacred vest-
ments were falling into profane hands and that it would therefore
be better if he bought them, but Don Bosco always replied:
"You're probably right, and this would also be a golden oppor-
tunity to provide my churches with many things that we need and
perhaps will never be able to afford. However, if the Oratory were
closed down, I would not particularly like to see my things in other
people's churches. It would hurt me deeply, and I'm sure that the
monks would feel the same way if they saw me in possession of
their goods."
For that very reason he also had no wish to accept monasteries
or convents that the government, the municipalities, or even private
persons offered to give or sell to him. He gave in only when Pius
IX-to whom he had revealed his feelings on this matter-told
him: "Accept the monasteries that were confiscated. I want you
to do so. It is better that they return to the Church through you
than that they remain in the hands of outsiders who might put them
to profane uses. But first try to obtain proper authorization in order
to avoid future complications or controversies with the former
owners."
Meanwhile, the Ribotta Press had printed the two October is-
sues of Letture Cattoliche authored by Don Bosco, entitled The
Life of St. Martin, Bishop of Tours. There were three Appendices.
The first discussed the worship of the saints and their powerful
intercession with God as proved by Holy Scripture and Tradition
and confirmed by many miracles. The second dealt with the glorious
martyrdom of the Christian Arab, Jerome, who had been sealed
alive in a tower in Algiers for refusing to apostatize. The third out-
lined the Church's teachings on purgatory and their foundation in
Holy Scripture.
After completing this project, Don Bosco began preparing the
two November issues which were combined in one booklet entitled
The Power of Good Upbringing and printed by the Paravia Press.
It told the story of a young man named Peter who by his patience
tion of the lives of the saints. Jean Boland edited the first volume. His collabora-
tors and successors were named after him. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and exemplary conduct succeeded in converting his father. In an
Appendix Don Bosco added litanies in suffrage for the dead that
had been translated from English-a further indication that Eng-
lish Catholics agreed with the rest of the faithful on the dogma of
purgatory, in which the whole United Kingdom had firmly believed
before the Reformation.
After this work was completed, Don Bosco went to Becchi to-
ward the end of September for the feast of Our Lady of the Rosary.
The trip also had the purpose of rewarding those boys whose con-
duct had been outstanding. This year there was an added attraction
at the Oratory-a brass band. Don Bosco had organized it among
the artisans because he considered it another highly effective way
of keeping them out of mischief. He used to say: "Boys should be
kept constantly occupied. After they are through with their school
or shop duties, we should entice them to join the choir, the band,
or the altar boys' society. This will keep them busy. If we do not
give them something to think about, their minds will turn to un-
wholesome thoughts."
Don Bosco also gave vocal music a place of honor in the festive
oratories. Once, when he was in Marseilles, a priest who belonged
to a religious order called on him. The latter had opened a festive
oratory and wanted to know if Don Bosco approved of music as a
means of attracting boys. After asking his question he went on to
point out the potentially good effects of music on the boys' charac-
ter and its usefulness in keeping them away from mischief and
affording them relaxation. Don Bosco listened approvingly and
finally said: "An oratory without music is like a body without a
soul."
"But," the priest added, "music has also its drawbacks, and they
are not minor ones by any means." He then mentioned his concern
that some boys might become worldly-minded and sing or play at
theatres, cafes, dancehalls, political demonstrations, and the like.
Don Bosco listened patiently without saying a word; then he
firmly repeated: "An oratory without music is like a body without
a soul!"
The brass band finally made its debut at Becchi. Its conductor
was Callixtus Cerutti, a very fine musician who boarded at the
Oratory; an excellent organist, he played in many churches of

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A Cherished Yearly Event
223
Turin. His friend and assistant was Bersano, another fine organist
and an outstanding musician. Other bandmasters in later years
were Giani, Bertolini, and Francis Massa; the latter two were also
members of the police band. The Oratory band at this time-and
for a few years to come-had only twelve instruments, but it soon
made the playground resound with martial airs and melodies, thanks
especially to its two top performers, Joseph Buzzetti and Peter
Enria.
This yearly outing of Don Bosco and his boys to Castelnuovo
deserves a more detailed and orderly description. Throughout the
month, of September there was much talk about it and a great deal
of speculation as to who would be chosen to go and what villages
would be visited. In this way they had a foretaste of the fun that
they would have in the verdant hills, particularly during the cele-
brations of the feasts of the local patron saints and at the harvest-
ing of the grapes. The reminiscing about the fun enjoyed during
the previous summer by those who had gone there heightened the
expectations. The outing to Becchi was the main thought that fired
the boys' imagination, and it also induced many to cut short their
vacation at home. Those who had no hope of being among the
lucky ones resolved to try harder to deserve that treat the follow-
ing summer. Meanwhile, the necessary preparations were getting
underway.
Usually Don Bosco and a few boys left for Becchi in the second
half of September at about eight in the morning. Preference was
given to those who needed this diversion the most-orphans or
those in poor health. Since Don Bosco could not afford the coach
fare, they generally walked, their route taking them through Chieri,
Riva, and Buttigliera d'Asti. Becchi5 was a long distance away,
but the boys did not mind because Don Bosco knew how to make
the trip seem shorter by telling stories ·about Italian or church his-
tory. When they drew near to Chieri, several of Don Bosco's closest
friends, who had been previously notified, would meet him at the
outskirts of the town and invite him and his young friends to lunch.
After a few hours' rest, they would all set out again for Morialdo
where his brother Joseph was waiting. The following day Don
5 Becchi was situated on the outskirts of Morialdo, one of five hamlets that
were part of Castelnuovo, some 18 miles from Turin. See Vol. I, p. 20. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Bosco would show the boys the humble home where he had been
born, exclaiming: "Behold the feudal estate of Don Bosco!" At
Becchi the boys were always greatly edified at seeing the people
flock to the novena services conducted by Don Bosco. Since the
little chapel could not accommodate them all, a great many had
to stand outside. The services consisted of a sermon, the rosary, the
Litany of the Blessed Virgin, and Benediction of the Blessed Sacra-
ment. It was hard work for Don Bosco, but it produced abundant
spiritual fruit.
The bulk of the boys who were going were notified the day be-
fore by Father [Victor] Alasonatti, the prefect; they usually left
Turin on Saturday morning, the eve of the feast of Our Lady of
the Rosary. Every year their number increased, and all went on
foot by way of Chieri. Two boys carried stage props and another
was entrusted with the musical scores. Not all the boys were the
same age, nor were they all good hikers, and so they would reach
Becchi at different hours. Only a few arrived in a group; more than
once, stragglers came in late at night. Especially during the first
years of these outings, some boys would become lost along those
country roads and find their way only the following morning after
spending the night in some friendly farmhouse.
After nearly everyone had arrived, they would assemble at an
opportune moment and greet Don Bosco. He would welcome them
warmly and enjoy listening to their adventuresome stories that
were punctuated with much laughter and joy. Supper then followed,
during which some boys would invariably fall asleep at the table.
Then Don Bosco's brother, Joseph, would give each boy a bed-
sheet, and under an assistant's supervision all retired to their
sleeping quarters in a large room on the top floor which was for-
merly used for wheat storage. A thick layer of straw on the floor
had turned it into a dormitory. Other rooms also had been pressed
into service so that all could be accommodated.
After night prayers there was absolute silence. No one stirred
again until morning, except for a few of the more devout boys
who knelt and prayed silently when they awakened.
On Sunday-the feast of Our Lady of the Rosary-a large
crowd would flock from the neighboring villages, especially from

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Castelnuovo. It was truly a popular celebration. In the morning
there was Mass with general Communion, preceded and followed
by other Masses said by priests who had come with Don Bosco. In
the first few years a small reed organ was brought from Turin to
accompany the singing. The solemn high Mass was at ten o'clock.
This Mass was usually sung by Father Anthony Cinzano-the pas-
tor of Castelnuovo-who then stayed for dinner. Most of the crowd,
including the choirboys, had to follow the services from outside the
little chape!. An inverted washtub served as a pulpit. After Bene-
diction that same washtub became a podium from which [Charles]
Gastini entertained the crowd with his tomfoolery until it was time
for the stage play which climaxed the day. A makeshift stage was
usually erected on one side of the yard facing Don Bosco's house.
Then, when it got dark, balloons soared into the air and fireworks
were set off, while the surrounding hilltops were ablaze with bon-
fires.
On the following day it was customary for Don Bosco and his
boys to be guests of Father Cinzano. With some parishioners,
Father Cinzano would set up a fireplace in his yard and cook an
enormous pot of polenta for all. After receiving a warm welcome
on their arrival, some boys would help to set up for the meal while
the choir regaled Father Cinzano with classical selections. A must
in their program was the inclusion of some compositions by Mer-
cadante,6 especially his well-known Et unam sanctam. Afterward,
when the steaming polenta was ready, it was solemnly carried to the
center of the yard while the band played a popular song as accom-
paniment. Then, after the boys had found a seat, they were served
first with polenta, and then with a variety of cold cuts and fruits
which they hungrily consumed.
Later, Don Bosco and his young clerics would sit down to a
more comfortable table with Father Cinzano who on this occasion
-to honor Don Bosco-also invited the neighboring pastors.
Speaking of Don Bosco he used to tell them: "Wait and see! He
will go very far!" Don Bosco was most respectful toward Father
6 Saverio Mercadante (1795-1870) was a prolific Italian composer and the
director of the Royal School of Music in Naples from 1840 to 1862 when he be-
came blind. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Cinzano, and both here and elsewhere he paid him the customary
homage of kissing his hand. This act of respect always deeply im-
pressed the boys.
Finally the time would come to leave. A few boys who were in
poor health would stay on at Becchi, while the rest, well supplied
with provisions by the pastor, would set out for Turin which they
would reach about nine in the evening, after a brief stop at Chieri.
They were tired but happy because they had brought a precious
relic for their parents-a little piece of plaster or brick from the
small room where Don Bosco had lived as a boy.
This year when Don Bosco returned to Turin he found a letter
from Duchess [Laval] Montmorency. This letter causes us to recall
Don Bosco's interest in the spiritual welfare of wealthy boys, as
shown by the fact that he visited them in their palatial homes and
counseled them, either orally during their visits to him or through
short, effective letters. Some of these have come into our hands,
such as the following:
My dear Octavius:
Turin, June 28, 1855
Exams are coming, and you tell me that you are praying to St.
Aloysius. Well and good! Try to develop a lively faith in the protection
of this saint, and you'll certainly do well. I'll join you in praying.
Don't fret about not having a more retentive memory; just use what
memory you've got and you'll improve it. Should a better memory be
necessary for your spiritual welfare, God will give it to you.
I would like to talk to you about some other things, too, and I hope
to have an opportunity to do so after your examinations. Tomorrow a
plenary indulgence may be gained here at the Oratory of St. Francis de
Sales. You should try to gain one too. Give my respects to your mother
and to the whole family. Love me in the Lord.
Yours affectionately,
Fr. John Bosco
The parents of these boys were grateful to Don Bosco for his
help in their sons' education, and in a certain sense they willingly
delegated their own authority to him. Some regularly brought their

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227
sons to him for confession-notably the Provana family. They
most willingly allowed him to be on familiar terms with their sons
-a thing they would never permit to tutors or anyone else not of
noble lineage. Don Bosco also welcomed some of these boys as
guests at the Oratory for weeks and even months on end. Their
parents entrusted them to him for various reasons: preparation for
First Holy Communion, tutoring in school work, spiritual improve-
ment through the example of the Oratory boys, amendment of their
conduct, and other reasons. They were never disappointed in the
results. Throughout the years boys of noble families constantly
lived under the same roof with Don Bosco's poor boys.
Duchess Montmorency had entrusted two of her proteges to Don
Bosco; they were brothers who belonged to an impoverished
French noble family. During that summer she had allowed them
to vacation at Bargo Cornalese, after they had boarded for over a
year at the Oratory. Grateful for their progress, she wrote the fol-
lowing letter to Don Bosco which we reproduce here:
Dear Don Bosco:
October 22, 1855
I wanted to be the first to write and thank you for the excellent care
you have taken of my two youngsters during my prolonged absence,
but you anticipated me. Both boys look wonderfully healthy, chubbier,
and taller! One has made progress in drawing, the other in Latin; but
more important than anything else, both have matured-Louis espe-
cially. They no longer squabble and fight.
Henry has made wonderful progress in drawing, and I am grateful to
Mr. Tommasini and Mr. Peire for their efforts. My footman, the bearer
of this note, will pick up the boys' belongings, except for the trunks,
desks, and other small pieces of furniture which you had to buy for
them. He will also settle any outstanding bills.
Before you pay me the visit to which I am so looking forward, I will
call on you this coming Monday, weather permitting. I do not like to
travel when it's raining. Everyone here is well and will joyously welcome
your "appearance." I'm using the right word; your visits don't last longer
than a flash!
Very respectfully yours,
Duchess Laval Montmorency

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
By now the boys-including new ones-were beginning to re-
turn from their summer vacation. Among the latter were Dominic
Bongiovanni (the brother of Joseph whom we have previously men-
tioned 7 ) and John Bonetti of Caramagna. Many years later Dom-
inic Bongiovanni built the church of St. Alphonse in Turin; John
Bonetti became a distinguished member of the Salesian Society.8
At that time he was seventeen; his sedate manners promptly earned
him the nickname "papa."
Toward the end of October, another boarder was enrolled at the
Oratory. His talent in painting and sculpturing had earned him a
scholarship from his native town to continue his studies in Turin.
He was just recovering from a serious illness. Whatever the reason
-whether he was still weak or homesick or just lonesome because
he had not yet made any friends-he kept completely to himself,
just watching the others play. Dominic Savio saw this and tried to
cheer him up. Their conversation ran more or less as follows:
"You don't know anyone here, do you?" Dominic said.
"No, but I like to watch everybody play."
"What's your name?"
"Camillo Gavio. I'm from Tortona."
"How old are you?"
"Fifteen."
"You don't look very happy. Have you been sick?"
"Very sick. I had an attack of rheumatic fever and haven't got-
ten overit."
"I guess you wish you were strong again."
"Not really. I wish to do God's will."
Dominic immediately recognized the exceptional piety and
goodness of Gavio. "Do you mean that you want to be a saint?" he
continued.
"Yes, very much."
"Good! Then let me tell you how to go about it. Here at the Ora-
tory we make holiness consist in being very cheerful. Our only
worry is sin, the great enemy of our souls that can rob us of God's
7 See p. 82. [Editor]
8 Father John Bonetti (1838-1891) was elected Catechist General (spiritual
director) of the Salesian Society in 1886 at its Fourth General Chapter. He also
wrote a history of the first twenty-five years of the Oratory-one of the sources
of the Biographical Memoirs of St. John Bosco. See p. x. [Editor]

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peace and grace. We try to carry out duties diligently and to pray
willingly. You can start right now and take as your motto: 'Serve
the Lord in gladness.' "
Dominic's words were like balm and greatly comforted Gavio.
From that day on, he became Dominic's faithful friend and per-
severingly imitated his virtues.

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CHAPTER 30
Watchful Solicitude
.tl[s the boys streamed back to the Oratory from vaca-
tion, Don Bosco once again resumed his post in the confessional
or in his room, as Canon [John Baptist] Anfossi told us. Seated on
an uncomfortable chair, he would hear confessions for hours on
end. As always, Father Dadesso, an Oblate of Mary, and Father
John Giacomelli helped him in this task, as also on occasion did
Father [John] Borel and Father [Francis] Marengo, but most boys
went to Don Bosco and these visibly improved their conduct.
Father Marengo thought so highly of Don Bosco's spiritual coun-
seling that, after hearing a certain boy's confessions for two or three
years, he told him: "Now you need a better spiritual guide. I sug-
gest that from now on you go to Don Bosco for confession." By
word and by letter mothers urged their sons to talk to Don Bosco
and make their confessions to him. "He is a saint and will help
you!" they claimed. Many parents enrolled their boys at the Oratory
because they believed that a saint lived there. The boys themselves
confirmed this impression in their letters home, thus further spread-
ing Don Bosco's fame. Even well-educated people regarded his
deeds as extraordinary. Parents would write to their sons and ask
them to seek Don Bosco's prayers for the conversion of some mem-
ber of the family, the solution of some business problem, or the
recovery of some relative. They also exhorted them to tell him about
their problems and to seek his advice about their vocation.
Needless to say, the boys followed their advice, for they knew
that Don Bosco was a prudent father to them. In fact, he would
give as much attention to them as he did to important people.
"Whenever we sought his advice," Peter Enria reports, "he would
always think carefully before replying, and he would even delay
230

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W atehful Solicitude
231
his answer if he were not sure of his advice. But when he did give
it, we felt certain that it was correct."
What convinced the boys more than anything else of his sanctity
was his supernatural love, impartially shown to both students and
artisans. Equally solicitous for the latter, he saw to it that their
evening classes made them proficient in the three R's, while he kept
studying ways and means to keep them out of the city workshops.
It was probably during this year that he made an important de-
cision for the students. As they returned to school he took steps to
prevent their bringing along with them the worst enemies of a
Christian education. He directed that, at the start of the school year,
each pupil should hand in and sign a detailed list of all the books
he had in his possession. This precaution was necessary if he was
to make sure that unwholesome books did not find their way into
the Oratory. Sometimes he would request a second list a few months
later.
Don Bosco felt that he could never be too vigilant in this regard
because some boys' parents unwittingly sent in anticlerical news-
papers by using them as protective wrapping when sending pack-
ages to their sons. Besides, evil friends often tried to smuggle un-
seemly publications to the boarders. For this reason there was strict
control of visitors, and all trunks and packages were carefully
checked.
Any boy who received books or other publications during the
school year had to hand them in at once for approval-unless it
had been previously granted-and then update the list he had
handed in. Any attempt to cheat on this score resulted in the ma-
terial being confiscated. Moreover, if that material was of an im-
moral nature, the pupil was charged with grave disobedience; at
times this brought very serious consequences for the culprit because
Don Bosco was very severe with faults of this kind. Perhaps this
rule was formulated during 1855 because the earliest dates on the
lists in our archives are from that year. We also have the list sub-
mitted by Dominic Savio. This custom has been maintained ever
since because unwholesome reading does inestimable harm to morals
and priestly vocations.
At the beginning of November, after having checked and ap-
proved the boys' book lists and having seen to it that the workshops

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and classes were operating smoothly, Don Bosco started classes in
Gregorian chant. Father [John Baptist] Piano stated to us: "He was
anxious to have all the boys learn Gregorian chant, and he per-
sonally supervised our evening classes."
Meanwhile, Don Bosco had decided to establish a resident
secondary school at the Oratory. The secondary schools pri-
vately conducted by Professor Joseph Bonzanino and Father
Matthew Picco were excellent in every respect, but the trip
to and from those schools was morally dangerous for the Ora-
tory boys. Prudently making haste slowly, early in November Don
Bosco converted the former little chapel 1 into a classroom for the
third year students and assigned as their teacher the cleric John
[Baptist] Francesia. Although only seventeen, Francesia had earned
top honors in Latin. While teaching, he was expected to continue
his study of philosophy, theology, and literature. Don Bosco had
sized up Francesia morally and intellectually and knew that this
young cleric was equal to the task; the same can be said of the other
clerics whom he later appointed as teachers. As was his custom, he
first tested them at different tasks simultaneously. Jokingly he used
to comment that the great Roman orators, historians, and poets
had spent a great deal of time on the battlefields or in the hubbub
of the forum, and that their success was due to the varied experi-
ences in such places that had sharpened their talents.
As for teaching and studying at the same time, Don Bosco re-
minded the clerics of the saying of St. Francis de Sales: "Do you
want to learn? Study in earnest. Do you want to learn much more?
Get yourself a teacher. Do you want to do even better? Then teach
what you are learning." The magnificent results achieved by Don
Bosco's teachers who wholeheartedly followed this advice proved
that St. Francis de Sales was right. Besides, [in Don Bosco's case]
it had to be done because Divine Providence had so disposed.
Bravely trusting in God's help, Francesia began teaching. He did
a. wonderful job because one who has learned to obey knows how
to command. Modeling himself after Don Bosco, the young cleric
was kind and patient, and he learned to love his students and. to
make himself loved by them. He was also privileged to have
Dominic Savio as a pupil that year; his diligence made him one
1 See Vol. IV, p. 327. [Editor]

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Watchful Solicitude
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of the top students in his class. The boys in the first and second
years of high school and those studying the humanities and rhetoric
continued to attend the two above-mentioned private schools in
town.
Since the clerics at the Oratory were considered part of the
diocesan clergy, they regularly attended the seminary classes. There-
fore, Don .Bosco asked the chancery to excuse the cleric Francesia
from them because they conflicted with his teaching schedule; how-
ever, he also promised that the young teacher would still take the
diocesan examinations. The chancery answered that it did not feel
empowered to authorize such an exemption, and that therefore the
cleric Francesia should either attend lectures regularly or give up
being a seminarian.
Don Bosco's reply was: "In that case, I'll appeal to the arch-
bishop. But please be so kind as to let me be the first to inform him
of this problem." The chancery complied with his request and Arch-
bishop Louis Fransoni [in exile at Lyons] granted the desired per-
mission.
Meanwhile, the Ribotta Press was printing the December and
January issues of Letture Cattoliche. Entitled Talks on the Most
Blessed Sacrament by Father Charles Filippo, 0.F.M.C. of Poirino,
they also gave some examples of the impiety, disloyalty, and in-
gratitude of Protestants toward Our Lord.
At about this time Don Bosco was also preparing another small
work entitled A Children's Catechism for the Diocese of Turin.
The Introduction contained morning and night prayers; in the latter,
children were asked to say three times the invocation "Dear Mother
Mary, ever Virgin, help me to save my soul!" which had not ap-
peared in the first edition of The Companion of Youth in 1847.2
The prayers were followed by a summary of bible history in ques-
tion-and-answer form in fourteen short chapters, the last of which
was entitled Church Government and the Reasonableness of the
Christian Faith. The last item in the Introduction was a compen-
dium of Christian doctrine for those who were about to receive
First Communion and Confirmation. In the diocesan catechism it:-
self Don Bosco added this phrase to the Fourth Commandment:
". . . so that you may live long on this earth." In submitting his
2 See Vol. 111, pp. 7-18. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
manuscript to Canon [Alexander] Vogliotti, who was the rector of
the seminary and the diocesan pro-vicar, Don Bosco enclosed this
letter:
Very Reverend Father Rector:
The cleric [Felix] Reviglio and another cleric will serve tomorrow at
the cathedral. Always feel free to ask. I shall ever do my best to oblige.
I have received an offering of twenty-four lire for young Cumino.
I would very much like to have the expert opinion of both you and
Canon Fantolini on my catechism.
The boy Ellena would willingly go to the seminary at Chieri rather
than at Genoa. However, there is a problem-tuition fees. He is a good
boy, and his steady good conduct justifies my belief that he will do well.
If you could condone his fees for at least the next two years while his
brother attends the seminary, he would don the cassock and immediately
go wherever you might send him.
Respectfully and gratefully yours,
Fr. John Bosco
Canon Vogliotti, the diocesan censor, gave the imprimatur to
Don Bosco's catechism on December 3, 1855 with only a few minor
alterations to the text. This time, too, he had not allowed the
change of the word "woman" to "person" in the Ninth Command-
ment because it departed from the terminology previously used in
diocesan catechism. Along with the catechism, Don Bosco also had
the De Agostini Press print eight thousand copies of a leaflet in
honor of the Immaculate Conception and one 'thousand holy pic-
tures. This leaflet was later inserted into The Companion of Youth.
The feast of the Immaculate Conception was observed with as
much solemnity as his heart could have desired. Christmas was
now quite near and it reminded him of the gratitude he owed to the
Oratory benefactors. Among others, he wrote to the good Mar-
chioness Mary Fassati who was then at Bergo:
My dear Marchioness:
Turin, December 22, 1855
On behalf of the boys of the Oratory of St. Francis de Sales, I thank
you for the sustenance that you have so generously afforded them. May
you receive abundant blessings for the coming feast of Christmas.

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As a token of our common gratitude I shall celebrate Midnight Mass
for your intentions, and our boys will assist with the same thought in
mind. It will be up to you to parcel out the fruits of this solemn high
Mass attended by our four hundred or more boys. Share them with
Marquis Fassati, as well as with Count De Maistre and his family, or
any others, as you see fit.
I am recommending all of you to the Child Jesus and His Immaculate
Mother. Do not fail to pray for me that I may do God's will in all
things. Amen.
Your most grateful servant,
Fr. John Bosco
Unfortunately, the joy of the Christmas holidays was beclouded
this year by new dangers facing Christian education. On Decem-
ber 27, 1855, the city authorities dismissed the Christian Brothers
from the municipal schools, although acknowledging that they had
faithfully fulfilled their duties. Perhaps one of the pretexts that led
to this affront was an incident at Racconigi,3 where the Christian
Brothers staffed a boarding school. Apparently they had distributed
copies of that issue of Letture Cattoliche entitled Stealing Church
Property and Its Consequences.4 Because of this offense, the Min-
ister of Education immediately ordered the mayor of Racconigi
either to dismiss the Brothers or to have the school closed.
As a result, the Christian Brothers were no longer allowed to
teach in the public schools. The only reason why they were able
to continue educating boys of the working class was because the
administrative board of the Mendicita lstruita continued to employ
them in the institutions that it conducted.
Meanwhile, unfrocked priests and friars and priests who refused
to obey their bishops were being appointed as deans and rectors of
boarding schools and given teaching positions.
3 A town 24 miles south of Turin. [Editor]
4 See p. 149. [Editor]

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CHAPTER 31
Triumphs of Grace
~VERY year during November and December Don
Bosco devoted his time to carefully preparing his boys' hearts to
receive the seeds of virtues that he hoped would blossom during
the school year. He welcomed the new boys himself and strove to
win their affection and confidence. He knew that if he could get
them to make a good confession, their souls would burst open like
flowers in the morning sun. During these months he solicitously
spent as much time as he could with his beloved boys in order to
strengthen them in their good resolutions.
Wonderful were the triumphs of Divine grace! Many virtuous,
innocent boys received Communion frequently and seemed to emu-
late St. Aloysius by the purity of their lives. Others who had fallen
into sin at home now turned over a new leaf and ranked with the
best in conduct and piety. This was obviously due to the sacrament
of Penance. After their first confession at the Oratory, boys with
bad habits felt spiritually reborn and freed-even for years-from
temptation. Woe to them, however, if they became overconfident
and placed themselves in the occasion of sin. Many a boy has ad-
mitted as much to us. There were also worldly-minded boys whom
Don Bosco had accepted on a trial basis or as a result of dishonest
recommendations-boys who at times were precociously bad. What
did Don Bosco do in such cases? He made no hasty decisions, but
steeling himself for the task, he prudently set about trying to win
their souls to God. Often his efforts were successful. His reasoning
could be summed up as follows: Just as there is no barren or sterile
land which cannot be made fertile through patient effort, so it is
with a man's heart. No matter how barren and restive at first, it
will sooner or later bring forth good fruit. It will begin by loving
what is naturally good and ultimately advance to what is super-
.
236

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237
naturally good, provided that a zealous spiritual director will co-
operate with God's grace by prayer and effort. Even the most callous
boys have a soft spot. The first duty of the educator is to locate
that sensitive spot, that responsive chord in the boy's heart, and
take advantage of it.
In these memoirs we have already mentioned 1 Don Bosco's sharp
perceptiveness and his remarkable and cautious forbearance. We
shall now further substantiate this through the following incident.
One morning as Don Bosco was returning to his room from
church, he found a gentleman waiting for him on the balcony in
front of his room. Beside him was a handsome, bright-looking, well-
dressed youth. The gentleman followed Don Bosco into the room
while the boy remained outside and watched the boys at play below.
The gentleman said to Don Bosco, "Did you notice the boy I brought
with me?"
"Yes. He looks quite bright!"
"He's my son, and he has been giving me plenty of trouble."
"In what way?"
"He has been dismissed from two boarding schools. I have no
idea how he became so bad and I don't know how I can get him
to change his ways. He has read everything and seen everything;
he is quite free in his speech and he has gotten into all kinds of
trouble. Furthermore, he is dead set against religion. I really don't
understand it because our family has always been very religious.
When he came home for the summer vacation, he stalked into the
house without a word to his mother or to me. A few minutes later
he walked out and headed straight for a poolroom where he stayed
until a very late hour. He won't take a reprimand, talks back, flatly
refuses to obey, shows the utmost disdain for prayer, and has no use
whatever for church. Both his mother and I are at our wit's end.
We don't know where to turn. Harsh measures only make him
more resentful. Don Bosco, what can we do with a boy like this?
Please help us! If there is anyone who can do something with him,
it's you. Please try. Be good enough to take him. Perhaps your
words or the example of the other boys might do him some good.
Will you take him?"
Don Bosco remained silent and thoughtful for a moment while
1 See Vol. II, p. 140; Vol. IV, p. 202. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the gentleman anxiously waited, and then he asked: "How old is
the boy?"
"He just turned fourteen," the father replied. Again Don Bosco
pondered the matter, and then he smiled and said: "Why not?"
"That's splendid! Yes, Don Bosco, just give him a chance! I'll pay
anything. That's the least of my worries! This act of charity on
your part will make two heartsick parents happier than you can
imagine."
"I'll be glad to do it. But will the boy agree?"
"I'll see to that. Let me bring him in. Question him, make him
talk, and then I'll suggest that he stay here."
The boy came in and greeted Don Bosco stiffly, but he soon
warmed up to him. Don Bosco bided his time and did not say a
word about what was uppermost in his mind-the boy's soul. He
chatted about things that he knew would please the boy, and by
his charming personal manner he managed to win him over com-
pletely. The youth laughed, asked questions, talked with great gusto,
and became quite fond of Don Bosco.
Afterward, on their way downstairs the father asked his son:
"Well, how did you like Don Bosco?"
"He's great! I've met very few people like him. He's so different
from the other priests at school! And did you notice? He didn't say
a single word about religion. It was really nice talking to him."
Seizing the opportunity, the father made his move. "Your school
has informed me that they no longer have room for you there. As
you know, there are no suitable schools in our town and it is very
important that you do not interrupt your studies. How about staying
here with Don Bosco? Would you like that?"
"I'd have no objection!"
"Do you really mean it?"
"Yes, but on three conditions."
"What are they?"
"I don't want to hear a word about confession, I want to be ex-
cused from going to church, and-if I don't like it-I must be free
to leave."
The father swallowed hard, but he knew better than to argue.
They retraced their steps. The man went in again and told Don
Bosco about his son's conditions. He spoke rather hesitantly, fear-

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239
ing a refusal, but Don Bosco listened calmly and then answered
with a smile: "Tell your son it's a deal!" The father was overjoyed
and the boy was satisfied and agreed to stay. Don Bosco was as
kind to him as to his best pupils, but-realizing the futility of doing
so-he carefully refrained from saying anything about religion.
Nevertheless, the hapless youth could not help seeing what his
schoolmates were doing or hearing the short talks that Don Bosco
gave after night prayers and at other times. During the first week,
whenever the church bell summoned the boys to prayer, the youth
would wander along the porticoes, sometimes humming popular
songs. No one reproved him for doing so or tried to coax him to
join the others. This apparent indifference annoyed him, and he
began to feel a little bored at this self-inflicted isolation. Curiosity
finally got the best of him and he decided to peek into the church.
With no reverence for the sacred place, he walked to a corner and
stood looking around. Some boys were praying; others were crowd-
ing around a confessional; still others were receiving Holy Com-
munion. "Idiots!" he muttered to himself, but loud enough to be
heard by at least a few near him. He just wanted to assert himself,
and perhaps he may also have been trying to stifle a new feeling
that he definitely wanted to resist. Things went on in this way for a
while; he continued to go to church, but always in a manner show-
ing indifference and contempt. By now several of the older and
better boys belonging to the St. Aloysius Sodality had made friends
with him and coaxed him to play with them in order to keep him
away from those boys on whom he might have a bad influence.
Meanwhile, Don Bosco prayed and had others pray for this new
boy.
The good example and suggestions of his new friends, and par-
ticularly some words of Don Bosco that deeply impressed him,
gradually reawakened in him his better self. He had become so fond
of Don Bosco that he felt he could not live without him. He began
to reflect: "How is it? The other boys go to church, to confession
and to Communion, yet they're always cheerful and having a good
time, while I. . . ." He thought the matter over seriously, made
up his mind, and finally knelt with his classmates in church.
Then one day he approached Don Bosco's confessional and took
his turn. When he came out, he seemed transfigured; his very hand-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
some features appeared to reflect his soul's beauty. He returned to
his place, knelt down, and prayed for some time. He went twice
more to confession and then very fervently received Holy Com-
munion. From then on he became one of the most exemplary boys
at the Oratory.
A similar case occurred about the end of December. One of the
students had returned from his summer vacation much the worse
for the experience; indeed, he was a changed lad. After trying
everything that his zeal could suggest, Don Bosco was obliged to
give the boy's father some sad news:
Dear Sir:
Turin, December 17, 1855
During the last few years I've always sent you good news about
Johnny, but now, unfortunately, I must do the opposite. Ever since his
return, I've been unable to get him to settle down to his duties.
He no longer has any use for prayer or church; he doesn't want to
get up in the morning and refuses to go to church with the others; he
leaves the grounds without permission and does very poorly in class;
worse still, he no longer listens to my advice. Briefly, I fear he has
reached the point where he will greatly displease me and gravely dis-
appoint you.
The papers and magazines that he read during his vacation have filled
his mind with wrong ideas and perhaps-God forbid-have even ruined
his heart. Please write to him and scold him for his bad conduct; if that
doesn't work, I shall be forced to take the unpleasant step of dismissing
him. I feel that I should warn you before things get any worse. -
Dear sir, if you only knew how harmful evil literature can be for
young people! I shall do whatever little I can for your son. Let us en-
trust this matter to Our Lord. Believe me to be,
Respectfully yours,
Fr. John Bosco
In due course the boy received a warning letter from his father
that laid down the law in no uncertain terms, but he did not pay
the slightest attention. Moreover, even worse, he had omitted from
his book list some titles that were extremely dangerous for someone
of his inexperienced years. When Don Bosco became aware of this
lack of sincerity, he wrote to the boy's father once again:

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Triumphs of Grace
241
Dear Sir:
Turin, December 23, 1855
Neither your letter nor my words have made the slightest impression
on Johnny. I have just spoken with him and told him what I have
discovered. He either remains silent, or else he tells me a pack of lies.
He has read some very bad books-so bad that reading them [without
permission] calls for excommunication; furthermore, he has read them
during Mass or during the sermon.
He tells me that he is going home tomorrow, the 24th. I am not going
to stop him because I cannot keep him here any longer. His teacher has
informed me that he will no longer have him in class unless he brings
in a written request [from me]. He has taken this action because the boy
doesn't study and often skips classes.
I am very sorry to have to write this to you, but there is no point
in not letting you know. If there is any way I can be of help, please
count on my assistance and believe me to be always,
Your devoted servant,
Fr. John Bosco
The boy's case seemed hopeless, but things turned out otherwise.
The Oratory existed in a supernatural climate as everyone was well
aware. About two years before, Don Bosco had made a prediction.
As usual, the boys were excitedly awaiting its fulfillment, and on
· that very day-December 24-it came true. No one could deny the
evidence of facts. We shall discuss this prediction in the next chap-
ter. In any event, when this problem child saw the prediction ful-
filled, he was quite shaken. He asked Don Bosco to forgive him
and to allow him to remain at the Oratory. He then turned over a
new leaf and was exemplary in every respect from that time on.

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CHAPTER 32
First Death at the Oratory
THE Oratory boys were firmly convinced that God had
given Don Bosco extraordinary spiritual gifts because, among other
things, he had predicted several deaths and other events that were
totally unforeseeable. In 1854, however, they were even more im-
pressed when Don Bosco began telling them of certain dreams that
really should be called "visions" because through them God re-
vealed what He wanted from Don Bosco and from his boys and,
especially, what was best for the spiritual welfare of the Oratory.
Although Don Bosco attached great significance to these dreams,
he always spoke of them with sincere humility. It was obvious that
he was not in any way trying to glorify himself. In fact, before nar-
rating one of these dreams, he would always preface his talk with
some words designed to banish any semblance of merit or privilege
on his part. Often he would even adopt a witty tone and play down
the extraordinary elements so as to make them appear quite nat-
ural and matter-of-fact to his listeners; however, they knew better.
Nevertheless, what he did showed how important he believed them
to be. He did not spare himself in preaching, hearing confessions,
or listening to the boys who came to him privately, anxious to
know what he had learned about their present or future state. Un-
failingly, his dreams instilled a healthy horror of. sin far more effec-
tively than a spiritual retreat. All the boys would go to confession
with genuine sorrow, and many would make a general confession.
A greater number than usual would also receive Communion, to
their own spiritual benefit. It could not have been otherwise, be-
cause the boys realized that the predictions of one who could read
their innermost thoughts would unfailingly come true. Nevertheless,
Don Bosco once confided to us: "At first I was hesitant about giv-
ing these dreams the importance that they deserved. I often regarded
242

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First Death at the Oratory
243
them as mere flights of fancy. As I was narrating these dreams and
predicting deaths and other future events, several times I wondered
if I had rightly understood things, and I became fearful that what
I said might actually be untrue. Occasionally, after narrating a
dream, I could no longer remember what I had said. Therefore, in
confessing to Father Cafasso, I sometimes accused myself of hav-
ing spoken perhaps rashly. The saintly priest would listen to me,
think the matter over, and then say: 'Since your predictions come
true, you need not worry. You may continue to make them.' It
was only a few years later, though, that I firmly came to believe
that those dreams were from God. That was when the young boy
[Bernard] Casalegno died and-exactly as I had seen in my
dream-his coffin was placed on two chairs on the portico, notwith-
standing Father Cagliero's efforts to have it moved to the usual
place." We shall relate the details of this dream in due time. 1 Let
us now resume our story.
One day in March, 1854, after Vespers, Don Bosco gathered
all the boarders in a room behind the sacristy and told them that he
wanted to tell them a dream. [John] Cagliero, [John] Turchi, [John
Baptist] Anfossi, and the clerics [Felix] Reviglio and [Joseph] Buz-
zetti were among those present; our narration is based on their ac-
counts. All of them believed that Don Bosco's dreams were true
supernatural revelations. Don Bosco spoke as follows:
I was with you in the playground, delighted to see all of you so lively
and happy, jumping, shouting, and running about. Suddenly, however,
one of you came out of the building wearing some sort of top hat and
began strolling around in the playground. The transparent headgear was
lit from the inside and revealed the picture of a moon with the number
'22' in its center. Amazed, I was about to walk up to the boy and tell
him to cut off that nonsense when suddenly all of you stopped playing
as if the bell had rung and lined up as usual on the porch by classes.
It was now semidark. While all of you looked frightened, nearly a dozen
of you were deathly pale. I passed in front of these pale ones for a
closer look, and among them I saw the boy with the top hat. He was
even paler than the rest, and a black drape-like those used at funerals
-was hanging from his shoulders. I was about to ask him what his
strange garb meant when a grave and dignified-looking stranger stopped
1 This dream will be narrated in Vol. VII. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
me and said: "Wait! Know that this boy has only twenty-two moons to
live. Before these are over, he will die. Take care of him and prepare
him!" I wanted some explanation of this message and his sudden ap-
pearance, but the stranger had already vanished. My dear boys, I know
who that lad is. He is right here among you.
Terror gripped all of the boys. This was the very first time that
Don Bosco had ever predicted the death of anyone in the house
publicly and so solemnly. He could not help noticing their fear, and
so he continued: "Don't be afraid! True, I know that boy, and he
is here now, but this is a dream, as I have said, and you know
that dreams are only dreams. One thing is certain, though-we
must always be prepared, just as Our Divine Savior has warned us
in the Gospel, and never commit sin. If we follow this rule, death
will not frighten us. Put your conscience in order, therefore, and
resolve not to offend God anymore. On my part, I shall look after
the boy of the twenty-two moons. These moons signify twenty-two
months. I hope that he will die a good death."
Understandably, this announcement frightened the boys, but in
the long run it did them good because their attention was focused
on death as they kept themselves in God's grace and counted the
months. Now and then when Don Bosco would ask: "How many
more moons?" they would reply "Twenty" or "Eighteen" or "Fif-
teen" and so on. Sometimes those who paid the closest attention to
everything he said would tell him that so many moons had already
gone by, attempting at the same time to make their own predictions
or guesses, but Don Bosco would say nothing. When [John Baptist]
Piano entered the Oratory as a young student in November, 1854,
he heard his companions say that nine moons had already passed.
He then found out about Don Bosco's prediction and he too began
keeping track of the moons.
The year 1854 went by, and so did many months of 1855, and
then came October, the twentieth month. At this time the cleric
[John] Cagliero was in charge of three adjoining rooms in the old
Pinardi house. They served as a dormitory for several boys, in-
cluding Secundus Gurgo a handsome, healthy, seventeen-year-old
from Pettinengo (Biella) who seemed destined to live to a ripe old
age. His father had asked Don Bosco to take him in as a boarder.

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The youth, an excellent pianist and organist, studied music as-
siduously and earned good money by giving lessons in town. From
time to time during the course of the year Don Bosco had asked
Cagliero about the conduct of his charges with more than routine
interest. In October he called him and asked: "Where do you
sleep?"
"In the last room," Cagliero answered. "From there I can keep
an eye on the other two."
"Wouldn't it be better if you moved your bed into the middle
room?"
"If you say so, but I think I'd better tell you that it is rather
damp because one of its walls is actually the wall of the church
tower, which is still very porous. Winter is coming and I might get
sick. Besides, I can watch all the boys in the dormitory quite well
from where I am!"
"I know you can," Don Bosco replied, "but it would be better
if you moved into the middle room." Cagliero complied, but after
a while he asked Don Bosco's permission to move his bed back to
the last room. Don Bosco did not let him do so. "Stay where you
are and don't worry," he told him. "You won't get sick!"
Cagliero felt at ease again. A few days later Don Bosco sum-
moned him again. "How many sleep in your room?"
"There are three of us: Gurgo, Garavaglia, and myself-four, if
you include the piano!"
"Good," Don Bosco said. "You are all musicians and Gurgo can
teach you to play the piano. Make sure that you look after him
well." That was all he said, but Cagliero's curiosity was aroused.
Suspecting something, he tried to question Don Bosco, but he cut
him short, saying: "You'll know in due time." The secret, of course,
was that the boy of the twenty-two moons was in that room.
One evening, at the beginning of December, after night pray-
ers, Don Bosco mounted the podium as usual to give the Good
Night and announced that one of the boys would die before Christ-
mas. We must note that no one at the Oratory was sick at that
time. Naturally this announcement, coupled with the fact that the
twenty-two moons would soon be over, made everyone jittery.
There was much talk about what he had said as well as fear that
it would come true.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
During these days Don Bosco once more sent for the cleric
Cagliero. He asked him how Gurgo was behaving and whether he
returned to the Oratory punctually after giving his music lessons
in town. Cagliero replied that the boy was doing fine, as were the
other boys. "Good," Don Bosco said. "See that they keep it up, and
let me know if anything goes wrong."
About the middle of December Gurgo had a sudden attack of
abdominal pains so violent that the doctor, who had been sum-
moned at once, recommended that the boy receive the Last Sacra-
ments. The pains continued for eight days, but, thanks to Dr. De-
bernardi's care, they at last began to subside and Gurgo was able to
get up again. The trouble apparently vanished, but-in the doctor's
opinion-the boy had had a narrow escape. Meanwhile, his father
had been informed. No one had, as yet, died at the Oratory, and
Don Bosco wanted to spare the boys the sight of a funeral. The
Christmas novena had begun and Gurgo-now almost completely
recovered-was planning to go home for Christmas. Nevertheless,
Don Bosco seemed to doubt the good news of the boy's recovery.
His father arrived and, finding his son in good condition, asked per-
mission to take him home for some further convalescence. He then
went to book two seats on the stagecoach, intending to leave on
the next day for Novara and Pettinengo. It was Sunday, December
23 [1855]. That evening Gurgo felt a craving for meat, although
the doctor had forbidden it. Thinking that it would help to build
his strength, his father went out to buy some and cooked it in a lit-
tle pot. The boy drank the broth and ate the half-cooked meat-
perhaps to excess. At bedtime his father retired for the night while
Cagliero and the infirmarian remained with the boy. Sometime dur-
ing the night Gurgo suffered another very severe attack of colic.
"Cagliero, Cagliero!" he gasped. "I'm through giving you piano
lessons."
"Come now, don't say that!" Cagliero protested.
"I'll never see home again. Pray for me. Oh, what pains.
Pray to Our Lady for me."
"Of course I'll pray, and you do likewise."
Cagliero began praying but, overcome by fatigue, he soon fell
asleep. He was suddenly awakened by the infirmarian who pointed
to Gurgo and ran out to cail Father Alasonatti whose room was

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First Death at the Oratory
247
next door. He came immediately, but within minutes Gurgo was
dead. That morning Cagliero met Don Bosco as he was coming
down the stairs on his way to say Mass. He had been informed of
the death and looked very, very sad.
The whole Oratory was stunned. The twenty-second moon was
not yet over. By dying shortly before dawn on December 24 Gurgo
had also fulfilled Don Bosco's second prediction-namely that one
of the boys would die before Christmas.
After lunch, the boys and the clerics silently gathered around
Don Bosco. The cleric John Turchi asked him point-blank whether
Gurgo had been the boy of the moons. "Yes," Don Bosco replied,
"it was he; he was the one I saw in my dream." Then he added:
"You may have noticed that some time ago I had him sleep in a
special room. Into that same room I also moved one of the best
clerics, John Cagliero, so that he could look after him constantly."
As he said this, he turned to Cagliero and said: "The next time
you'll know better than object to Don Bosco's arrangements. Do
you understand now why I did not allow you to leave that room? I
did not let you have your way because I wanted Gurgo to have
someone to look after him. If he were still alive, he could tell you
how often I spoke to him of death in a roundabout way and pre-
pared him for it."
"I understood then," Bishop Cagliero later wrote, "why Don
Bosco had given me those instructions. I learned to appreciate
more and more his words and fatherly advice."
"I still remember," Peter Enria stated, "that on the evening of
that day-Christmas Eve-at the Good Night Don Bosco was look-
ing about as though searching for someone. After a while he said:
'Gurgo is the first boy to die here at the Oratory. He was well pre-
pared and we hope he is now in heaven. I exhort you to be ever
ready. . . .' He could say no more, so great was his grief at the
loss of one of his boys."
Since Gurgo was the first pupil ever to die at the Oratory, Don
Bosco wanted to give him a fitting-though modest-funeral.2 He
therefore made the necessary arrangements with Father [Augus-
tine] Gattino, the pastor [of SS. Simon and Jude] in Borgo Dora,
with whom he also settled the matter of parochial rights in the event
2 See Appendix 5. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
of future deaths at the Oratory. Of these he was certain. The dream
of the twenty-two moons seemed clearly to hint at them, but we do
not know whether or not he forewarned the boys each time. The
pastor generously established modest fees and eased the expenses
which would have burdened Don Bosco rather than the boys' par-
ents. In keeping with his deeply felt devotion to the souls in purga-
tory, Don· Bosco urged all of the Oratory boys to offer up their
Communions during the Christmas season for the repose of Gurgo's
soul. Likewise, whenever any_ boy, benefactor, or friend of the Ora-
tory died, he would immediately order public prayers, a general
Communion, and the recitation of five decades of the rosary. He
also would have the community Mass and a more sqlemn funeral
Mass offered for the repose of that soul. At the Oratory, besides
the daily prayers for the dead, the boys recited special prayers for
their repose at the monthly Exercise for a Happy Death and also on
the last day of the carnival season. On the eve of All Souls' Day,
Don Bosco would join the boys in saying fifteen decades of the
rosary in church, often leading it himself; then on All Souls' Day he
himself said the Mass for all the faithful departed. He also sug-
gested the Heroic Act of Charity to his boys. He never failed to in-
form them when plenary indulgences could be obtained on behalf
of the souls in purgatory. For them he offered up his own afflictions
and prayers, and he encouraged the sick and suffering to do like-
wise. When someone sought spiritual advice, he would say: "Re-
ceive Holy Communion, or say five decades of the rosary, or hear
Mass for that soul in purgatory who needs only the merit of this
good act to satisfy Divine justice and fly to heaven." He would sug-
gest these and other similar acts of devotion even if not asked, for
he firmly believed in the existence of purgatory. Often in his cate-
chetical instructions or informal talks, he strove to make the boys
understand how excruciating the sufferings of purgatory were
by describing them so realistically that his listeners were moved to
pity and inspired to pray and suffer on behalf of the poor souls.
Father [Michael] Rua, Father [John] Turchi, Father [John Baptist]
Francesia, and Father [John] Cagliero all can testify to this from·
the early days of the Oratory.
A few days after Gurgo's death, another boy, Camillo Gavio,
was called to eternity. In only two months his deep and sincere

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First Death at the Oratory
249
piety had made a lasting impression on all his schoolmates. The
illness that had once brought him to the brink of the grave again
flared up, and despite the care of doctors and friends he rapidly
declined. Dominic Savio often visited him during his illness, and
he even volunteered to spend the night watching him, but he was
not allowed to do so. Gavio's condition soon became critical, and a
few days later, after devoutly receiving the Last Sacraments, he
passed away on December 29, 1855, with Don Bosco at his bed-
side.
When Dominic Savio heard of Gavio's death, he wanted to see
his body for the last time. Looking at his mortal remains, he was
deeply moved. "Good-bye, Gavio," he murmured. "I'm sure you're
in heaven. Prepare a place for me too. I will always be your friend,
and as long as I live I will pray for your eternal rest." Later he
returned to recite the Office of the Dead with several of Gavio's
schoolmates, and other prayers were said for him during the rest
of the day. Moreover, Dominic Savio offered several Communions
for his departed friend and invited a few of the more devout boys
to do likewise.
In the boys' register, next to Gavio's name, Don Bosco made the
following entry: "A boy of outstanding virtue." From dependable
-but not documented-sources we gather that Don Bosco perhaps
predicted. this death too. Gavio's funeral was more modest than
Gurgo's.3
In the course of time Don Bosco made similar predictions. "Sev-
eral times between 1854 and 1860," declared Canon [John Bap-
tist] Anfossi, "Don Bosco, when giving the Good Night, said: 'Soon
( and sometimes he specified the length of time-as, for example,
within a month) one of you present will leave us to give an account
to God of his life.' You cannot imagine what effect these words had
on us! We had no idea who it would be because nobody was sick, but
we knew for a fact that previous similar announcements had come
true. Father Dominic Morra, a canon of the cathedral of Pinerolo
and my schoolmate at the Oratory, fully confirmed these prophecies
when I asked him about them."
From 1860 to 1880 and beyond, one might say that almost
every month Don Bosco made similar predictions on the occasion
a See Appendix 6. [Editor]

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250
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
of the Exercise for a Happy Death, giving such precise details that
those who saw them fulfilled were astounded. The names of sev-
eral of these boys who died have been forgotten; the names of
others and the circumstances of their predicted deaths either were
never written down-inasmuch as they became common occur-
rences-or were lost over the years. But we have this written testi-
mony of Father Joachim Berto: "He predicted, long before they
came, the time and circumstances of the deaths of almost all the
Oratory boys. Once or twice he gave a clear warning to the boy
concerned; often he had some good companions watch over him;
occasionally he would publicly reveal the boy's initials. As far as I
can remember, such predictions invariably came true. There were
some very rare exceptions, but they were of such a nature as to
further confirm Don Bosco's gift of prophecy. I, Father Berto, de-
clare that I was a witness to what I have described."

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CHAPTER 33
Don Bosco and Priestly Vocations
THE year of 1855 ended, leaving a trail of seemingly in-
curable evils. Particularly deplorable was the problem of vocations
in Piedmont. Hundreds of seminarians had abandoned their calling,
and the seminaries were closed or almost deserted. Irreligion, moral
laxity, a materialistic education, a press-incited hatred for ecclesi-
astical authority, public contempt for priests-some of whom were
in jail and others under house arrest-a widespread sense of dis-
couragement among the faithful, and a certain uneasiness that made
parents reluctant to allow their sons to follow a priestly vocation
had brought things to such a pass that now hardly any boy aspired
to become a priest.
Already in 1852, when Michael Rua donned the cassock, there
were only seventeen seminarians in Turin. In his first year philos-
ophy class he had two clasmates; the following year he had only
one.
To climax these ills, several of the more important dioceses were
without a bishop, and elsewhere the bishops simply could not afford
to maintain a large number of boys, a substantial percentage of
whom either would not respond to God's call or would be found
wanting.
With his customary remarkable farsightedness, Don Bosco had
foreseen from the very beginning of the revolutionary stirrings [in
Piedmont] the inevitability of a rapid decline in diocesan priestly
vocations. Moreover, the law of suppression of monasteries had also
inflicted a mortal blow on priestly vocations in the religious orders.
Humanly speaking, any attempt to meet this shortage seemed like
251

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
a hopeless task, but, feeling that God wanted him to provide for
this most urgent need of the Church, Don Bosco did not hesitate.
We have already seen1 how in the past few years he had not
spared himself in order to preserve and foster vocations. However,
he realized the need for episcopal and pastoral cooperation. In
October 1852 he recommended to the bishop of Biella a promising
boy from that diocese for entrance into the junior seminary, but at
that particular moment the bishop could not oblige. Expressing
regret at his inability to accept the boy, the bishop added: "I want
you to know, however, that I am always very much interested in
your and my little rascals. I would certainly like to help you in
your saintly task of starting them on the right path of life and en-
abling them to choose an honorable career, especially if it would
benefit Holy Mother Church."
In 1853 Don Bosco asked Bishop Clement [Manzino] of Cuneo
to allow an Oratory boy named Luciano-whose family lived in
that diocese-to don the clerical habit at the Oratory. The bishop
replied as follows on October 1: "Although somewhat reluctantly,
since I am short of priests and vocations are scarce, for your sake
and for the greater glory of God and the welfare of souls, I'll let
you keep the cleric-to-be Luciano, on condition that he don the
cassock and continue his studies as a seminarian for this diocese.
I authorize you to bless the clerical habit and invest him with it
after you have come to an understanding with [his] pastor at Ber-
nezzo, whom I am notifying about this arrangement."
Toward the end of 1854, Bishop Lawrence Renaldi of Pinerolo
sent two of his needy seminarians to Don Bosco: the cleric John
Baptist Cavalleris and the student Joseph Gora, with authorization
for the latter to don the clerical habit at the Oratory. "The shortage
of funds for our seminary," the bishop wrote on October 14, "and
other obligations of mine do not allow me to keep these boys at the
seminary entirely at my expense; I am very grateful to you, dear
Father, for taking them in." Finally, in 1855 Don Bosco appealed
to several pastors for :financial assistance on behalf of certain parish-
ioners of theirs who wanted to become priests. We here record his
letter to Father [John Baptist] Appendini, the pastor at Caramagna:
1 See Vol. III, pp. 428ff. [Editor]

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Don Bosco and Priestly Vocations
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Very Reverend and dear Father:
Turin, June 8, 1855
For several days I had been meaning to write to you about Bartholo-
mew Fusero, a young parishioner of yours. What finally made me do
it was Father Valfre's timely visit and his telling me of your interest
in the boy.
I can assure you of his seriousness about the priesthood. His good
behavior, aloofness from worldly concerns, piety, and intelligence justify
our expectations and are a clear indication of his success. However, he
has no means of his own. I have supported him for the last three years.
Will Providence now open some other door for him? Fusero and I pin
our hopes on you. Whether he takes the examination prior to donning
the clerical habit or will have to postpone it for a while will depend on
your reply.
I gladly take this occasion to express my esteem for and my gratitude
toward you. I am at your service for anything I may be able to do.
Yours gratefully,
Fr. John Bosco
P.S. Please help spread Letture Cattoliche in your parish.
In October [1855], at the age of seventeen, Bartholomew Fusero
was vested in the cassock at the hands of his pastor, and then he
returned to the Oratory.
From Don Bosco's letters to Canon [Alexander] Vogliotti, rector
of the Turin seminary and diocesan pro-vicar, we gather that the
number of seminarians living at the Oratory was steadily increasing:
Dear Father Rector:
Turin, August 16, 1855
I enclose a list of boys who wish to don the clerical habit. Several
are still waiting to receive the needed documents from their parishes.
We will have to discuss some of them orally, but meanwhile we could
let them take their examination. Later on we shall see what is to be
done.
At the moment their conduct and qualifications leave nothing to be
desired. I commend them to your well-known kindness.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Please excuse me for joining the stragglers in submitting the required
applications.
Yours gratefully,
Fr. John Bosco
While Don Bosco's efforts to increase the number of vocations
had thus far borne good fruit, even if rather slowly, they gained
momentum when he began resorting to a new expedient that was
no doubt divinely inspired. Speaking to the Salesian cooperators in
1875 about the early years of his congregation, Don Bosco said:
"Where was I to find boys to respond to the Lord's call? Man is but
a mere instrument in the hands of God who guides and helps him
to do all he must. But God then clearly revealed to me how and
where I should find recruits for His service. It would not be from
noble or wealthy families, for they are usually too worldly-minded,
and unfortunately their children are similarly infected. Once they
go to public schools or to plush boarding schools, they soon aban-
don any idea or inclination for the priestly vocation that God may
have planted in their hearts. Consequently, to replace those who
pay God no heed, we must seek the ones He has chosen among the
working class, without excluding, however, any middle-class boys
who give signs of a priestly vocation."
With this idea in mind, Don Bosco now looked for someone to
help him with his plan. The Oratory of St. Francis de Sales and the
Little House of Divine Providence2-two institutions inspired by
God for the relief of suffering and the social and moral welfare of
souls-had always been and still were close friends. Several times
Don Bosco had urged-and by his holy insistence almost forced-
Canon [Louis] Anglesio, its rector, to increase the number of the
so called "Tommasini"-boys aspiring to the priesthood-a project
started by Canon Joseph Benedict Cottolengo3 to increase priestly
vocations. At this time [1855] there were only ten boys enrolled,
with a diocesan priest as their teacher. It was imperative that this
work be expanded; moreover, there was need for a school that
would provide priests for the spiritual care of the patients and per-
sonnel of the Little House of Divine Providence. Convinced that
2 See Vol. II, pp. 51ff. [Editor]
3 Now St. Joseph Benedict Cottolengo. [Editor]

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Don Bosco and Priestly Vocations
255
Don Bosco's plan was inspired by God, the canon followed Don
Hosea's example and advice.
As he had already been doing for some years, Don Bosco zeal-
ously toured the countryside of the dioceses of Turin, Biella, Ivrea
and Casale-especiaIIy in the districts of Saluzzo and Mondovi-
soliciting from the local pastors information about boys whose moral
and intellectual qualities seemed to indicate a priestly vocation. He
would then interview the boys in question, and if their parents con-
sented, he would accept them as students for little or no tuition
charge, as previously agreed upon with Canon Anglesio. He then
took the boys with him to Turin and, after carefully questioning
them about their preferences, he would send some to the Little
House of Divine Providence and keep the rest at the Oratory.
Joseph Buzzetti often told us: "Rarely did Don Bosco return
from these apostolic tours without bringing along some orphan or
some prospective vocation. A number of excellent boys came to
the Oratory in this way from Carde, Vigone, Revello, Sanfront,
Paesana, Bagnolo, Cavour, Fenestrelle, and other little towns [of
Piedmont]. One day his mother told him: 'If you keep accepting
new boys, you won't have anything left to take care of yourself!'
But he replied tranquilly: 'There'll always be a place for me in the
Cottolengo Hospital!' Nevertheless, Mamma Margaret warmly wel-
comed the boys and constantly looked after them even to the point
of neglecting herself."
The boys who had chosen to join the Little House of Divine
Providence received the warmest possible welcome there too, and
thus the number of students in both places steadily increased, until
it reached several hundred by 1858-59. Canon Anglesio spared no
effort to see that his "Tommasini" would become worthy priests.
His admirable institution housed a seminary that not only provided
vocations for the archdiocese of Turin in those disastrous years,
but still does to this very day [1905] for both Turin and many other
Italian dioceses.
Besides scouting for vocations himself, Don Bosco also asked
his friends to direct potential candidates to him. Once when Mr.
George Moglia4 came to see him while the Pinardi house was still
4 The son of Dorothy Moglia, through whose intervention John Bosco was
accepted as a farmhand at the Moglia farm when he was only twelve. See Vol. I,
pp. 144ff. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
standing,5 he told him that if he knew of any orphan boys at Mon-
cucco, he should bring them to the Oratory. Mr. Moglia complied
and returned with three boys, whom Don Bosco warmly welcomed.
Furthermore, some time later Don Bosco began writing to the
pastors of Piedmont and of Lombardy, asking them to look for pro-
spective priestly vocations among their young parishioners and to
send them to him in Turin for their Latin courses.
He was so absorbed in his task of seeking vocations that when-
ever he met some unspoiled boy who seemed receptive, he would
give him a medal of Our Lady. Then he would ask him whether he
received the sacraments frequently, gave good example, went to
school, and wanted to continue his studies. Sometimes he would
end up by suggesting that he devote himself to the service of God,
pointing out the dignity and happiness of such a choice. If the boy
was interested but his parents were poor, Don Bosco would add that
he would take care of everything. Several times such boys who were
chosen by Don Bosco in this way followed him to the Oratory, and
we know of some who did become priests.
We must add that occasionally, for some good reason, Don Bosco
could not immediately accept a boy who had been recommended
to him. However, in such a case he would not forget him, and even
years later he would try to locate him. This we gather from one of
his letters to Professor Joseph Bonzanino in which he expressed
his satisfaction at having obtained the chancery's permission for
some of his boys to don the cassock:
My dear Professor:
[No date]
Several years ago you introduced to me a boy from the diocese of
Vercelli who seemed quite serious about studying for the priesthood.
If you can locate him and if he still feels the same way, I am now
in a position to help him achieve his goal.
Last Thursday I saw Father [Matthew] Picco and his family in their
summer home; they are all in good health.
If everything goes well, I shall visit you at Castagnetto. Seven of my
boys passed the diocesan examination prior to donning the clerical habit.
Among your pupils were Francesia, Cagliero, Morra; and Fusero.
5 It was tom down in 1856 to make room for a new wing. [Editor]

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I trust that you and your family are well. May God keep you all in
good health.
With great esteem and gratitude, I remain,
Your devoted friend,
Fr. John Bosco
Every successful priestly vocation caused Don Bosco to rejoice.
He left these thoughts in writing: "We must remember that in secur-
ing a genuine vocation we are giving the Church a treasure. It is
unimportant w~ether this vocation be for a diocese, the foreign mis-
sions, or a religious order. What matters is the gift made to the
whole Church. Never turn down a promising boy because of lack
of means. Spend all you have; if necessary, beg. If you are still
hard pressed, don't be afraid, for the Blessed Virgin will come to
your aid somehow, even miraculously."
Don Bosco practiced what he preached, for his heart, like Solo-
mon's, was "as the sands on the seashore." [Gen. 22, 17] He had
to find means to house and feed his boys, to teach them, to get them
the necessary ecclesiastical patrimony, and to pay for their military
exemption. Somehow he always managed, thoroughly convinced
that he could not have better spent the funds entrusted to him by
Divine Providence. To the end of his days his one great desire was to
t~ain more and more saintly priests for the Church. At his own
expense he supported hundreds of them for nearly ten years-that
is, until ordination-and likewise-gratis or nearly so-thousands
of other boys for four or five years before they entered a seminary.
While these boys lived at the Oratory he took special care of them,
thus revealing his great gifts as an educator and effectively promot-
ing the study of sacred subjects.
In the early years of the Oratory, Don Bosco had to send these
boys to the private schools conducted by Father [Matthew] Picco
and Professor [Joseph] Bonzanino, but he saw to it that at the Ora-
tory-either in the morning or the evening-they had instruction
in Italian, Latin, arithmetic, and history according to their needs.
Occasionally several classes followed one after another. He did not
fail to boost their morale if they met with a difficulty, scholastic
or otherwise. He would encourage them by saying: "If you only
knew what a hard time I had in trying to enter the seminary! I al-

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25 8
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ways needed help to continue and to succeed." Through his exhorta-
tions their love of study became and ever remained-as we shall see
in the course of these Memoirs-a genuine passion for learning. Yet
Don Bosco knew how to moderate their zeal, just as he struck a
happy balance between relaxation and prayer: not too much of the
former lest it dissipate the mind; not too much of the latter lest it
render piety odious. Thus, the Oratory boys were generally superior
to others both intellectually and spiritually.
Moreover, these boys acted as a powerful magnet in attracting
others to the priesthood. When they were home for a few days of
vacation, their excellent deportment not only exposed as unfounded
the widespread prejudices against what the anticlerical newspapers
contemptuously referred to as "sacristy education," but also led
many families to send their boys to the Oratory, confident that under
Don Bosco's guidance they would be a success in life, and leaving
it to him to decide what path they should follow. When these as-
pirants to the priesthood finished their high school education at the
Oratory and returned to their villages and towns to receive the
clerical habit from the hands of their pastors, the occasion always
awakened in other boys the desire to imitate them.
Since we are on this subject, we must mention another factor
that indirectly contributed to dissipate prejudices against a priestly
vocation. The large number of factory workers, technicians, teach-
ers, civil servants, army officers, and businessmen who studied at the
Oratory or attended it on Sundays and holy days in their boyhood
spread respect and esteem for the priesthood wherever they went.
They did this not only because they loved and respected Don Bosco
personally, but also because his sermons and talks had shown them
how the Church had merited the regard of mankind; furthermore,
they themselves had benefited by the goodness and self-sacrifice of
Don Bosco's co-workers. This attachmel)t to Don Bosco induced
even the enemies of the Church to look upon her with good will
and respect. Several of Don Bosco's former pupils, when presenting
their sons to him, would say: "We ourselves did not become priests,
but we now bring you replacements. Here, take our sons. We would
be glad to have you make good priests of them if that's their voca-
tion."
While Don Bosco was anxious to recruit and train boys in God's

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Don Bosco and Priestly Vocations
259
service, his zeal was truly extraordinary when the time came to help
them discover their vocation. After striving to imbue them with a
love of virtue and of Jesus and Mary, he would discuss this all-im-
portant matter with them. Not just once, but again and again he
would interview them to discover their inclinations, their spirit of
piety, and their morals. He generally warned them at the very outset
that if they were not truly called to the priesthood, they would do
better to become simple workmen rather than take a wrong path in
life. He urged all to choose a regular confessor and willingly made
himself available.
He was very prudent in giving advice about one's vocation. Be-
fore coming to a final decision he would ponder all the facts, watch
for telltale signs of a true vocation, and pray for enlightenment. He
never gave an affirmative reply unless he was morally certain that
the vocation would succeed, and then he spoke out unhesitatingly
with the certainty of one who knew that he was manifesting God's
holy will. Father Francis Dalmazzo-with Bishop John Cagliero
and Father Michael Rua concurring-declared: "Several of my Ora-
tory schoolmates who did not follow Don Bosco's advice candidly
admitted afterward that they had made a mistake and had paid
dearly for it. At times his advice may not have seemed right from a
human standpoint, but once accepted and acted upon, it brought
peace where there had been turmoil, made possible what had seemed
impossible, and caused to become certain what had been doubtful.
Thus he helped boys to follow their true calling. It soon became
known outside the Oratory how adept Don Bosco was at discover-
ing, protecting, and guiding priestly vocations. For this reason,
bishops and superiors of religious orders-as, for example, the
superior general of the Servants of Mary-started calling on him
for advice. However, if advice on such a crucial matter was re-
quested by mail or if he was uncertain as to God's will, Don Bosco
would refer his correspondents to their spiritual directors or pastors.
When seminarians of various dioceses sought his encouragement
and help in their problems, revealed their doubts to him, or asked
him to suggest various ways by which they might achieve spiritual
progress, he always hastened to their aid. If some cleric would write
to him about his indecision as the time for ordination approached,
Don Bosco, who followed the norms of the more severe theologians

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
in keeping from the priesthood those who were not morally sound,
would answer candidly but so charitably as to clearly reveal that
he was a man of God. Here are a few illustrations:
Most beloved son:
Turin, December 7, 1855
I received your letter and was particularly pleased with your frank-
ness. Let us thank God for the good will He has inspired in you. Con-
fidently follow your confessor's advice. "He who hears you, hears Me,"
says the Lord. [Luke 10, 16] Strive to cooperate with Divine grace
which is knocking at your heart. Perhaps the Lord is calling you to a
higher degree of spirituality.
But let us not deceive ourselves. Do not go on unless you fully over-
come that difficulty. Do not seek major orders unless for at least one
year you have had no relapses. My recommendations are: pray, avoid
idleness and occasions of sin, receive the sacraments frequently, be de-
voted to the Blessed Mother (wear a medal about your neck) and to
St. Aloysius, read spiritual books, and be brave. Keep in mind what
St. Paul says: "I can do all things in Him who strengthens me." [Phil.
4, 13]
Let us love each other in the Lord by praying that we may be saved
and fulfill God's holy will. Believe me to be,
Yours affectionately,
St. Ambrose, pray for us!
Fr. John Bosco
Turin, April 16, 1856
Most beloved in Christ:
If matters are as you say in your letter, I agree that you should pro-
ceed very slowly before taking major orders. But prior to reaching a
decision, I'd like to have a talk with you, as you seem to suggest, after
your exams, around the feast of St. John the Baptist.
Meanwhile, study hard for your exams. Every night, before falling
asleep, search your conscience for any fault for which you might have
to answer should you have to face God's tribunal that night.
During the day, often repeat: "Lord, hand not over to infernal beasts
the souls that trust in Thee."
Pray for me.
Your most devoted friend in Jesus Christ,
Fr. John Bosco

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Dearly beloved in the Lord:
Turin, April 28, 1857
To give an adequate answer to your query, I would need to know
how long it has been since your last relapse. Coram Domino, I would
be inclined to say that you should not receive any major order until after
at least six months of victorious struggle. However, I do not forbid you
from following the advice of those who have encouraged you to go on.
May God help you. Pray for me and I shall do likewise.
I remain with fatherly affection,
Your friend,
Fr. John Bosco
But let us now return to the subject of the Oratory. We must
mention that Don Bosco never fully trusted his own judgment in
matters of vocation, in spite of his learning, perception, prudence,
intimate knowledge of his pupils, and even charisms. In such a case,
if he was not a boy's ordinary confessor, he first had him seek his
own confessor's advice. Frequently-in fact, invariably-he sent
boys to Father Cafasso for a final answer. He did not in the least
regard it as an affront if anyone sought the advice of other prudent
priests. "I recall," Father Francis Cerruti said, "that when I was in
my junior year of high school, I told him that I had a certain incli-
nation to join the Capuchins. 'Very well!' he told me. 'Some day or
other we shall go to the monastery of Our Lady of the Countryside
to talk to the Father Guardian.' When that day came, he himself
introduced me to him so that I could freely discuss my vocation."
Other boys, too, either were advised by him or received his permis-
sion to consult with local superiors of the Jesuits, Dominicans,
Franciscans, Oblates of Mary, and other orders.
A revered old priest, a former pupil of the Oratory, testified-
as could all our schoolmates-to Don Bosco's solicitude in speaking
personally at two distinct times to those who had decided on a
priestly vocation.
The first time would be when one was about to don the clerical habit.
I will tell what happened in my case. Just as I was about to finish high
school, he talked to me several times. I recall that one day he took me
for a walk and thoroughly examined my inclinations and intentions. All
that he was concerned about was the glory of God and the salvation of

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
souls, to which, he insisted, I was to devote myself unreservedly. All
human motives were ruled out. He visibly rejoiced at the good that he
hoped I could do. The second time that he would call the clerics was
when they were about to receive major orders. He would tell them to
examine themselves carefully and to make it clear to him whether, as
priests, they preferred pastoral work to teaching, and also whether they
would like to remain with him so that they might help him in his work.
The last point, of course, reflected not only a fond hope of his, but
also the need of personnel for the festive oratories. This was indispen-
sable if the work of recruiting vocations was to continue. However, Don
Bosco never suggested to a cleric that he stay with him unless he was
morally certain that it was God's will for the cleric to join the Salesian
Congregation. He abided by St. Vincent de Paul's maxim: "God alone
has the right to choose His ministers and determine their duties. Voca-
tions that are inspired and supported by human motives end up dis-
gracing the Church."
Don Bosco expected generous obedience and self-sacrifice from
those whom he invited to join him, but they frequently failed him.
It was his lot to carry this heavy cross year after year without fal-
tering. Of the many clerics and priests he was training, he had
difficulty in retaining even a few to help him in his work. Parental
opposition and the fickleness of youth often rendered almost fruit-
less his heroic efforts and sacrifices, as we have already mentioned. 6
What follows we ourselves heard Don Bosco say:
No one can realize what hardships I went through in the first twenty
years or so of the Oratory because of rebuffs, antagonism, discourage-
ment, apprehensions, disappointments, aggravation, and ingratitude.
Sometimes boys promised to stay and help me only so that they would
be able to continue their studies comfortably. Later they had a thousand
reasons for not keeping their promises. After many other fruitless at-
tempts, we finally had eight boys don the cassock; shortly afterward
they all left the Oratory. There were even some who, on the very day
of their ordination or on the evening of their first Mass, told me frankly
that life in the Oratory was not for them, and then left. What they were
looking for was a more tranquil and comfortable life in a parish, diocesan
seminary, or religious institute, even if it were outside of Piedmont.
Others laid aside the cassock during their theology studies.
6 See Vol. IV, pp. 342ff. [Editor]

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Probably a great many of these desertions were prompted by
doubts and unrest provoked by the "prince of darkness" who never
ceased placing obstacles in Don Bosco's path. As a matter of fact,
the clerics or priests who left the Oratory always continued in their
strong love and respect for Don Bosco and proved it splendidly on
several occasions.
We must also add that while Don Bosco tried to attract some boys
in order to prepare them gradually for the religious life and have
them as co-workers, he never pressed the point and never imposed
his view. Neither he nor anyone else at the Oratory ever brought
pressure on the boys who were always left fully free to make their
own choice, as we know from the testimony of Canon Berrone [who
in the years 1865 through 1869 was a pupil at the Oratory].
Father [Felix] Reviglio adds: "Although Don Bosco was aware
that some clerics were having second thoughts [about staying with
him], he nevertheless continued to help them reach the priesthood
if they had a genuine vocation. He took consolation in being able to
provide the Church with badly needed priests. I, in particular, had
been among the first ones chosen to stay with him, but I did not
feel that this was my vocation. Nevertheless, he helped me in my
studies and left me perfectly free to become a diocesan priest. He
even gave me a special recommendation to Archbishop Fransoni,
and through this I obtained an ecclesiastical benefice."
Canon [John Baptist] Anfossi assures us that Don Bosco never
took offense at these desertions. He gave his blessing to those who
left him so that they could persevere in holiness of life and succeed
in helping souls. Canon [Hyacinth] Ballesio adds:
From my contacts with Don Bosco even after my departure from the
Oratory, I can safely say that he was quite sure he had achieved his
goal when he saw his boys entering a diocesan seminary or serving God
in a parish. To the latter he not only gave wise and practical advice
but also showed affection and pleasure at their choice.
Nevertheless, it cannot be denied that many defections were a very
bitter disappointment to him. He had been particularly generous to these
boys and had made unusual financial sacrifices through the years to help
them get their degrees, with a more or less tacit understanding that they
would stay with him. Some owed him literally everything: education,
comfortable livelihood, position, and even exemption from military

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THE BIOGRAPIDCAL MEMOIRS OF SAINT JOHN BOSCO
service. Don Bosco regretted such ingratitude because it was repre-
hensible in itself, but he did not complain. If he sometimes revealed
his hurt, he always did so with generous resignation to God's will and
as a warning to those who were prone to be fickle. Even in such cases,
however, he never lessened his sincere love for them; he invited them
to the Oratory and still helped them when necessary.
Don Bosco often reminisced about former pupils who were then
diocesan priests, remarking: "I wish those boys of mine would visit
me sometimes so that I could be sure they have been faithful to
their vocation!" When they came, he welcomed them warmly and,
if necessary, reminded them of the advice he had given them when
they were young boys. He would also point out to them the need of
living in poverty, in accordance with their calling. Occasionally
some former pupils would show up wearing stylish clerical attire.
Don Bosco would just look at them and smile. Sometimes, however,
when this and other hints proved ineffective, regretting such vanity
in priests, he would poke fun at their worldliness, remarking, for
example: "Your parishioners must admire your way of dressing.
Oh, yes, such a style must make you look very important and swell
your ego!" Thus he would induce them to change their ways. On
one occasion, when he heard that a rectory was outfitted luxuri-
ously, he let the pastor understand that it was a priest's duty to look
after the poor rather than his own comfort.
The fruits of the eminently priestly formation that he imparted at
the Oratory are undeniable. If the archdiocese of Turin-whose
seminary was closed [from 1848 through 1864]-and other dioceses
still had a sufficient number of priests, it is undoubtedly due for the
most part to the zeal and generosity of Don Bosco who was train-
ing them. The hundreds of boys who studied under him for the
priesthood every year were yet another proof of this.
Once the seminaries reopened, they were filled with Don Bosco's
pupils. Reporting to their bishops who joyfully and gratefully re-
ceived them, they could rightly say: "Don Bosco sent us to help you
save souls." In the major seminary of Turin in 1865, 38 of the 46
clerics were former pupils of the Oratory; in 1873 this was true of
120 out of 150, as verified by Father Joseph Bertello. Year by year
the number increased; some are now canons, six are pastors in

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Turin, and there are forty or more in the neighboring towns, not
to mention all those engaged in pastoral work or working in the
foreign missions. In 1870, Bishop [John] Cagliero, while visiting the
seminary of Casale with Bishop [Peter] Ferre, found that 38 of the
40 clerics were former pupils of Don Bosco. We may add that
presently [1905]-according to figures compiled by Father Cassetta,
the pastor of Costigliole d'Asti-seventy-five percent of the priests
in that diocese and two thirds of the pastors in the diocese of Asti
are former Salesian pupils, and the same could be said of other
dioceses in Piedmont.
Each year Don Bosco also gave many clerics to the archdiocese
of Milan, while presently in Liguria over three hundred priests are
former Salesian pupils. There have also been some in Rome who
have attained honors and positions of dignity. Six bishops lived at
Don Bosco's side for years when they were boys.
Don Bosco showed the same care for all these lads as he did for
those who joined his congregation. When some boy was about to
leave the Oratory to enter the diocesan seminary, Don Bosco would
repeatedly call him in to give him whatever advice he needed to be
a good seminarian and, in due course, a good priest. He especially
reminded them to guard their chastity, lest otherwise their ministry
become sterile and their life unhappy.
Thus Don Bosco always worked indefatigably for the Church.
Father Felix Giordano of the Oblates of Mary, an old friend of
Don Bosco and an unimpeachable witness, has given a vivid descrip-
tion of Don Bosco's work for vocations and paid him a magnificent
tribute in his letter to Father Celestine Durando, written from Nice
in 1888:
Starting in the turbulent days of 1848, religious sentiment [in Italy]
was shaken by ever increasing repercussions that were detrimental to
both Church and State. From that time on, there was a steady decrease
in priestly and religious vocations. Consequently, as older priests died
and only a fraction could be replaced, there were soon not enough
priests to minister to the faithful. Cockle and wheat abundantly grew
side by side but there were not enough laborers for the harvest. Re-
membering Our Lord's command, devout souls prayed with faith to the
Lord of the harvest to graciously send workers into His vineyard. But
these good souls, with the best of intentions, overlooked the fact that

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
while the Lord is ready to send laborers-if need be He could turn
stones into sons of Abraham-He nevertheless expects men-even as
regards vocations-to make positive contributions as His privileged in-
struments. It so happened, instead, that these good souls contented
themselves with praying for hours on end while doing nothing about
this problem; their eyes were lifted up to heaven but their hands were
idle. Let me illustrate by depicting one such person in the process of
discussing this matter with a group of friends:
"Welcome, my dear friend! We were just debating a very timely topic,
and we need your expert opinion."
"About what?"
"Vocations."
"That is a problem, and a serious one. Nevertheless, since you do
me this honor, I will tell you what I think. First, we should look for
vocations among farm boys, because they are used to a life of hardship
and are therefore better suited to the priestly life. With this in mind, we
should establish centers for these boys-if not in every diocese, at least
in the larger provinces and cities. These lads will come from all parts
by the hundreds and the thousands. Naturally we would give them all
a sound Christian education, while carefully scrutinizing their character
and their physical, intellectual, and moral qualifications. Then we would
make a selection, as a gardener does with his plants, putting them in
the best location: in the valleys or in the mountains. Some boy may
have no aptitude for studying; we shall teach him only the essentials
for salvation. Another boy may lack will power or the inclination to
study; we shall steer him toward the arts and crafts, whichever he likes
best. But if a third boy is unspoiled, open, intelligent, and innocent-
the cream of the crop--ah, in that case we shall cultivate him with
greater care and see that he grows tall and strong. We shall plan for
him a regular course of studies: first an elementary education, then a
good training in Latin, and finally the very best in rhetoric. With all this
background I wager that when he reaches the proper age, he will hear
the call of the Master of the vineyard and will belong to the Church.
That is my opinion. Do you agree?"
"Why, you astound us! What you have said is wonderful, but what
are you trying to do--make us see stars in broad daylight? Don't you
realize that theory and practice are quite different? What you suggest
might have been possible in better times, but not now! Those are dreams
and nothing but dreams."
And indeed so they seemed, considering the vastness of the under-
taking and the troubled times in which we live! Yet Don Bosco turned

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these dreams into a reality. He really did gather countless boys in widely
scattered centers to train them for heaven. He carefully sorted them out,
assigning some to the arts and crafts, and others to higher education,
just as a gardener selects some plants for the valleys and others for the
mountains. Do you know how many centers he established all over the
world? One hundred and fifty. Do you want to know how many religious
or priestly vocations have come out of his schools? I cannot tell you,
because there have been too many in the course of forty years. Ask the
rectors of seminaries and monasteries; ask those in charge of the foreign
missions!
In 1883, in the presence of Father [Francis] Dalmazzo and
others, Don Bosco exclaimed: "I'm happy now! I have had careful
statistics drawn up, and we have found that more than two thousand
diocesan priests have come from our schools. Let us thank the Lord
and His Most Holy Mother for having given us the means to do all
this good."
However, his figures were not final; before his death an additional
five hundred boys had entered diocesan seminaries. There were also
others whose vocation he had encouraged who began studying for
the priesthood after his death. We should also mention the many
who joined religious orders. There is hardly an order in Italy that
does not have some of Don Bosco's sons among its priests. Another
merit of his is that he indirectly helped to strengthen the Church.
We could say that it was his example and sometimes his insistence
and cooperation that led to the opening of many minor seminaries.
It is from him that a few rectors of minor and major seminaries
learned how to look after their charges with loving and fatherly
care, and to stress piety-especially Eucharistic piety-that is so
indispensable for persevering in one's priestly vocation. All this
greatly benefited the diocesan clergy in their respective dioceses.
The system followed before 1848 had been quite different. We shall
say more on this topic in other volumes. From what we have al-
ready said and will say, we can infer that it is no exaggeration to
state that in his lifetime Don Bosco formed some six thousand
priests.
Father Michael Rua was not only a witness to all that we have
related here but also Don Bosco's partner, for he was at his side
from 1850 through 1888. What he most admired was Don Bosco's

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
fortitude in his confrontations with powerful adversaries who sys-
tematically attacked his work in the hope of destroying it. Several
outstanding politicians of the day-among them Commendatore
Morena, the king's commissioner for the liquidation of church
property in Rome-admitted to Father Francis Dalmazzo: "While
we are trying to rid ourselves of religious orders and hinder voca-
tions, Don Bosco is manufacturing priests at top speed under our
very noses with a diligence worthy of a better cause."
We have here portrayed a great tableau. In 1856, however, it
was just a sketch!

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CHAPTER 34
Parish Mission
IN January 1856 the Lord gave Don Bosco the task of
weeding out the cockle that was cluttering and choking a spiritual
field. Neither the sentencing of Father Anthony Grignaschi1 and
his chief accomplices, nor the fruitful preaching of the bishops of
Casale and Asti had succeeded in eradicating Father Grignaschi's
perverse sect which had taken firm root in Viarigi.2 Rather, a
zealous core of dyed-in-the-wool fanatics and ignorant, selfish
hangers-on made it stronger, more obstinate, and deafer than ever
before to the warnings of local pastors and missionaries. The sincere
conversions of Father Lacchelli, the pastor of St. Peter's, and of
Father Ferraris-both of whom died a holy death-made no im-
pression whatever on the so-called "Grignaschini." They would not
hear a word about religion unless they could twist it to their own
ends. The new pastor, Father John Baptist Melino, held spiritual
retreats and missions, but to no avail. Two Capuchin Fathers who
attempted to preach a mission were obliged to beat a hasty retreat.
In 1854 Father Melino came to the Oratory to seek Don Bosco's
aid, but after careful consideration they both decided to let matters
rest for the moment. Two years went by and then the hour merci-
fully appointed by God struck. The outpouring of His grace was so
bountiful that it surpassed their fondest hopes. At Father Melino's
invitation, Don Bosco and Father Borsarelli, a canon of the Turin
cathedral, agreed to preach a mission. As Bishop [John] Cagliero
told us, Don Bosco fully realized its difficulties and importance;
therefore, he prayed a great deal beforehand and urged his boys and
1 On March 21, 1850 he was declared guilty of contempt of religion and of
fraud and sentenced to seven years in prison. See Vol. N, pp. 69ff. [Editor]
2 A small town about fifty miles from Turin. [Editor]
269

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the members of several religious institutes to do likewise. The two
missionaries arrived at Viarigi during the second week of January.
The whole population [about three thousand] lined both sides of the
road, and several people openly showed their hostility by remarking
loudly enough to be heard by the two missionaries: "Maybe they
are good preachers, but what can they tell us? They haven't seen
the light yet." In addition there were other remarks such as "They're
just freeloaders; they should go back where they came from" and
"They'll be preaching to empty pews."
No sooner had the news of the impending mission reached the
village than the leaders of the sect held a strategy meeting. They
called for all "Grignaschini" and their dependents to boycott the
church, and they also decided to hold a dance or social affair during
the mission. Accordingly, they hired musicians and made the neces-
sary preparations. Moreover, some of the wealthier members agreed
to throw a series of parties for the poorer members in order to keep
them from attending church.
At the start of the mission the attendance was quite meager, but
the two missionaries learned that Father Grignaschi's notorious
housekeeper, Lana, known as the "Red Madonna," 3 was present,
most likely out of curiosity. After serving her jail sentence, she had
returned to the village. When Don Bosco mounted the pulpit to
start the mission and noticed the scanty attendance, he did not lose
heart; rather, he put his whole trust more firmly than ever in Him
who rules the hearts of men. He commended the congregation for
their good will and encouraged them to persevere and to bring
along as many people as they could. He then touched on the all-
important matter of taking advantage of the Lord's mercy when
offered, lest He deprive them of another opportunity. He told them
that they had all the more reason to fear this possibility because
several villagers were showing a determined opposition to the mis-
sion, and he added that the Lord might even punish them by "sud-
den deaths." News of this threat spread rapidly through the village,
but it produced no noticeable effect. Father Grignaschi's house-
keeper kept saying: "He's a good preacher, but he hasn't seen the
light yet."
A few more people came the following day, but, all told, there
3 See Vol. IV, p. 69. [Editor]

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were not more than a hundred and fifty. Unabashed, the mission-
aries calmly continued giving their four daily sermons. Don Bosco
preached the first sermon early in the morning and the last one late
in the evening.
On the third day of the mission, Don Bosco told the congregation
to warn their fellow villagers that if they did not come to the
sermons of their free will, God would make them come despite
themselves. He then asked them to join him in reciting a Pater and
Ave for the one in the village who would be the first to die. The
word came like the threat of imminent punishment and spread like
wildfire. One of the wealthier villagers had scheduled a dance for
that very evening. Apparently he was not a bad fellow, but his
ignorance, his ties to a sect whose evil doctrines he perhaps did not
fully understand, his weak character, and his fear of what others
might say conspired to push him to the fore in opposing the mission.
Meanwhile, Don Bosco received a visit on that same day from
several leading "Grignaschini" who were anxious to size him up
and see if he really intended to go on with the mission. While they
were engaged in a long, heated conversation, several pranksters
dropped in.
"There's someone to see you," they told Don Bosco.
"Let him in," Don Bosco said.
"But he's a very important personage."
"I'll receive him with all due respect."
"It's the Eternal Father himself."
"Indeed!"
"But don't let that worry you. You'll have nothing to fear."
"Fine!"
"Shall we bring him in now?"
"By all means!"
Along with the "Red Madonna," the "Eternal Father" enjoyed
the veneration of these poor fools. The blasphemy of it all would
have aroused horror and indignation were it not for the pity one
felt for ignorant people who were so grossly taken in by an im-
postor. The "Eternal Father" dressed and spoke the part earnestly,
determined to convince his followers that this was no masquerade.
He showed up shortly thereafter. He was a tall, vigorous old man,
with a long black beard reaching to his chest. Wearing wooden

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
clogs and a hat two feet high, he carried a book under his arm and
showed a surprising self-assurance and lordliness. It would certainly
have been very unsettling to meet him suddenly at night. His man-
ner of talking was also very peculiar, for he always spoke in rhymes.
Introducing himself to Don Bosco he said:
"Behold, to you I came,
And no one prevented same."
"So, you are the Eternal Father?"
"Yes, I'm the Father Eternal
Who's not afraid of things infernal."
"And do you know who I am?"
"In our midst, of course, I know
Stands the famous Don Bosco."
It was indeed farcical!
"Show me your book," Don Bosco said. The man obliged. On
every page there were illustrations of priests fighting devils, devils
beating priests, devils sitting astride men, and vice versa. There
were also devils dressed up as priests, bishops, and popes. Every
picture had a caption. The man continued to turn the pages, but
when Don Bosco had seen the first of these coarse pictures he said:
"I've seen enough. Now let's talk about important matters. You
look like an intelligent man, a thinker. If I should ask who created
you, I'm sure you'd answer that God did."
"If who created me was God
To think of it is not my job."
"Let's drop this nonsense," Don Bosco interrupted. "Remember
that time is passing and death is approaching. God's mercy has its
limits if a sinner is obstinate."
But no matter what he said, the other fellow always had the last
word, declaiming two lines of doggerel whether they made sense or
not.
"You'd better give some thought to the fact that soon everything
will be over for you," Don Bosco continued.
"Everything's finished and done
If with wounds it's overrun."

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"Take care, this may be the last chance God gives you."
"Yes, sir, and I'm inviting you
To attend tonight a big to-do!"
"Well, that's enough! Good-bye until tomorrow, if the Lord will
mercifully allow you that much."
"Tonight be at our house;
There'll be a big carouse."
With this parting shot, the old man turned stiffly on his heel as
on a pivot, and he stalked out of the room with great dignity. Don
Bosco could not tell whether the man was insane, bewitched, or
possessed.
In the afternoon, several "Grignaschini" stood outside the church
door telling the people laughingly: "Come to our party tonight!
You'll hear some fine sermons there. We have the truth." Among
them was the party's host. He kept repeating that the mission was
just a waste of time. "Come," he bragged, "come and hear me. I
can preach much better than these missionaries."
Evening came and the party soon got under way. The dinner
and dancing were held in a house near the rectory. Shortly after
·midnight, after quiet had returned, there was an insistent knocking
at the rectory door. The messenger asked the pastor to hurry to the
house where the dance had been held because a man was dying.
Fearing an ambush, Father Melino was hesitant, but the man_ in-
sisted: "This man has had a heart attack. Hurry!" The pastor did,
but it was too late. When the grim news spread throughout the
village the next morning, everyone recalled Don Bosco's words and
regarded this death as God's punishment. From then on, the entire
village flocked to the sermons; even the neighboring villages were
deeply impressed by the event. The unfortunate man who had
boasted that he could preach better than the missionaries had in-
deed done so, but not in the way he had thought! The "Red Ma-
donna," however, did not return to the church for several days.
Speaking of Don Bosco, she would remark: "That priest is a devil."
Nevertheless, the merciful Lord did not forget her.
The morning after this death Don Bosco made no reference to it
in his sermon, but in the evening he dwelt on Christ's words: "Be

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ready, because at an hour you do not expect, the Son of Man is
coming." [Luke 12, 40] He emphasized that he who is not on guard
is in danger of being lost forever because either the opportunity,
the will, or God's grace will be wanting. He concluded by saying:
"Let us say a Pater, Ave and Requiem for that poor neighbor of
ours who died last night." Then slowly he recited the prayers.
Two nights later, the church was crowded. Don Bosco's topic
was the remorse, horror, and anguish of an unrepentant sinner at
death. He described a dying man's last harrowing hours, his final
gasp, and the repulsive, motionless corpse on the bed. Then he
suddenly dramatized the scene:
"Here comes the body of one who died in mortal sin! Enclosed
in a coffin, this sinner is carried processionally to the church as the
members of confraternities recite the Miserere. The coffin is now
at the church door; the men are carrying it in. 'Yes, come forward,
up to the front. Place it right here on this stand, right in front of
me.'" The congregation was spellbound, staring at the spot as if
the coffin were really there.
Don Bosco went on: "I've already said enough. Another should
speak in my place. Who will it be? My fellow missionary? No, he
will give his sermon later. Your pastor? No, it is not his turn. Whom
shall I ask then to speak to you? The crucifix? This is not the time
for mercy! The Most Blessed Sacrament? This is not the moment
for Our Lord to show His love! Our Lady? No, no, dearest Mother,
this is not Your time for intercession. To whom shall I turn?" He
was silent a few moments, and then, in a tone vibrant with emotion,
he said: "I call on you, corpse! Rise up and tell me: 'When did
death strike you? What did you need to save your soul? Sermons?
The sacraments? Advice? Grace?'" To each of the.questions Don
Bosco gave an answer in a pitiable tone, as though the dead man
himself were speaking. His dialogue lasted for a considerable time.
The congregation was in a state of shock. Twice the pastor sent
him word to stop, for the entire church was tense with emotion.
Finally, Don Bosco-still addressing the corpse-concluded: "What
did you need then?" He paused again. Everyone was sobbing aloud.
He resumed: "I hear his mournful voice replying: 'I didn't have
the time. . . .'"Then addressing the congregation, he asked: "And

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Parish Mission
275
what do you need, my listeners? We shall speak about that tomor-
row."
There were some other deaths in that village and the neighboring
villages during the mission, and therefore it was necessary to recom-
mend them to the prayers of the faithful. At every sermon Don
Bosco had to announce: "Let us say a Pater and Ave for this person
who is about to appear before God's tribunal. Let us say a Pater,
an Ave, and a Requiem for this person who was called into eternity
last night." People were so shaken by these sermons that they could
not hold out any longer and rushed to confession. God's grace was
so abundant that of the three thousand or so people in that village
there was not an adult who did not go to the sacraments. God's
mercy extended also to the "Red Madonna" and the "Eternal
Father."
A warm feeling arose between the missionaries and the congrega-
tion and soon gave rise to an amusing incident. One day, in the
course of his sermon, Don Bosco-without intending to allude to
any particular person-was merely going over the various categories
of people-children, adolescents, spinsters, mothers, and fathers-
and putting his thoughts in the form of a question. And so, he hap-
pened to say: "Someone should ask that old white-haired man:
'When will you make up your mind to do your Easter duty and
amend your life? Don't you see that you already have one foot in
the grave?'"
At that, several whispers were heard: "There he is: that's the one
he's talking about!"
Don Bosco was somewhat taken aback, for an old man was in-
deed standing before the pulpit and several people were pointing at
him.
"All right, he means me," the old man said out loud. "I'll go to
confession this evening, and that'll put an end to it all!" Don Bosco
could not help laughing, and he said to the old man: "Good, I'll
be waiting for you, as one waits for a friend." Then he went on
with his sermon.
Meanwhile the "Grignaschini" were resigning their membership
in the sect and recanting all their errors, thus proving that their
conversion was really the work of God. On their part, the two

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
missionaries, though exhausted by the extraordinary demands on
their ministry, found strength and abundant reward in seeing those
good people set free from the evil spell of the sect, which now
totally disintegrated. As the Psalmist said: "They went away weep-
ing carrying the seed; they came back singing, carrying their
sheaves." [Ps. 125, 6]
Father Michael Rua heard of this mission from the pastor him-
self, Father [John Baptist] Melino, and also from Mr. Beta and
several others who had been bewitched by Grignaschi.
In its issue of Friday, February 1, 1856, L'Armonia concluded
its brief account of this mission as follows:
We might better gauge the importance of this event if the missionaries
could say what their modesty and the seal of confession forbid them to
say, or if we, at least, could feel free to tell what our prudence dictates
should not be disclosed. Nevertheless, those who know of the enormous
harm done to the villagers by Father Grignaschi and his followers, of
the blindness of those poor people in being so easily duped by fake
sanctity and mysticism, and of the several years of unsuccessful efforts
to open their eyes will have good reason to bless God for this mercy.
Let us hope that He who began this work will Himself perfect,
strengthen, and bring it to completion. In any event, the faithful should
help those people by praying for their perseverance in view of the fact
that Father Grignaschi will soon be released from prison. Far from
showing any sign of repentance, he seems more obstinate and fanatical
than ever. Undoubtedly, as soon as he is released, he will run back to
his old stumping ground to plant his evil seeds. May the prayers of the
just assist the good folks of Viarigi to persevere along the path of virtue.
This is all the more important to us because we know that if they went
astray it was in good faith. The wolf gained access to the fold only
through deceit by putting on lamb's clothing-nay more, by assuming
the role of a good shepherd.
When Don Bosco returned to Turin, the boys gave him a tri-
umphant welcome. To celebrate the event an excellent dinner was
served to all.
We also find mention of this mission in a letter of Father Victor
Alasonatti to Father Rosaz, a canon of the Susa cathedral, where
Father [John] Borel was a guest at that time:

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Turin, the night of January 19-20, 1856
Reverend and dear Canon:
I hope you have received the one hundred attendance records I sent
you so that you may keep track of your boys at your Sunday instructions
which are so beneficial to them.
In reply to your inquiry about the well-deserving St. Vincent de Paul
Society, I can tell you that this society has several chapters here in
Turin and is mainly responsible for the sound intellectual and religious
education of the working class. This society takes a personal interest in
the living and working conditions of its proteges, and it truly does an
incredible amount of good.
Please tell Father Borel that his orders will be executed promptly.
At least, that was what the boy to whom I gave written instructions
promised me. Give my regards, as well as those of Don Bosco, to him
and to Canons Marzolino and Gey. Don Bosco just returned from a
village where his mission met with astounding success. Twice in the
recent past, attempts had been made to start a mission, but in vain.
This time the attendance was so heavy-even outside the church-that
the preachers had to go over ditches to get to the church. This hap-
pened at Viarigi, the headquarters of the notorious Father Grignaschi.
May the Lord bless you and your zealous efforts. With the greatest
esteem and respect I give you a brotherly embrace.
Your devoted servant,
Father Alasonatti
(For Don Bosco)
Don Bosco, however, would not be fully satisfied unless he suc-
ceeded in having Father Grignaschi sincerely repent, or at least
rendered him harmless. Inspired by charity, he worked so hard that
finally, when he visited Father Grignaschi in December 1856 or
January 1857, he was able to persuade him to sign a recantation of
his errors. This he immediately sent to the bishop of Novara, who
in turn forwarded it to the Sacred Congregation of the Holy Office.
The Holy Office, however, found it inadequate and drafted a more
explicit one which Father Grignaschi accepted. Bishop [James]
Gentile, delegate of the Holy See, came to the Castello of Ivrea4
on April 2, 1857. Kneeling, Father Grignaschi read the formula of
retraction. He acknowledged his serious errors, promised under oath
4 See Vol. IV, p. 72. [Editor}

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
to reject his impious doctrines, fully assented to the authoritative
teachings of the Church, and accepted all the penances which the
Holy Office had already imposed or might impose upon him. The
bishop then absolved him of the excommunication reserved to the
Pope. The document was signed by Father Grignaschi, the bishop,
and two witnesses, one of whom was Father Anthony Belasio, a
missionary from whom we came to know of Don Bosco's efforts on
behalf of that unfortunate priest.
In an attempt to effectively repair the harm done, Father
Grignaschi then-in obedience to the Holy See-published his re-
traction in the July 3 [1857] issue of L'Armonia.
However, it may well be that Father Grignaschi's conversion was
not sincere. After serving his sentence, he called on Don Bosco at
the Oratory. He was dressed in civilian clothes, and he never again
donned the cassock. Don Bosco embraced him warmly, as if he
were a most dear friend, and seemed loath to break the embrace.
Grignaschi accepted his admonitions with good grace and promised
not to return to Viarigi, as was generally feared. Thanks to Don
Bosco's exhortations, Grignaschi no longer sought to make con-
verts, and he withdrew to a lonely farm in the province of Asti.
He had found such great comfort in speaking with Don Bosco that
he visited him several times. Some time later, he bought a little
house at Villafranca on the Italian Riviera near Nice and was never
heard from again.
Our archives contain a few letters of his to Don Bosco who never
:abandoned him. Don Bosco again tried to approach him and also
to give him material assistance, besides sending to him their mutual
-friend, John Tamietti of Cambiano, to explore his intentions and to
give him some good advice. Father Grignaschi often recalled the
warm welcome that Don Bosco had given him, exclaiming sin-
cerely: "What charity, what charity that man has!" The Jesuit,
Father Protasi, a schoolmate of his, had also done his best to aid
in Father Grignaschi's conversion. During the last few years of his
life, Grignaschi often claimed to be a good Catholic, but in his
heart he always remained the same. What bitter fruit results from
the blindness brought on by bad habits and diabolical connections!
He died in 1883 without receiving the Last Sacraments.

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CHAPTER 35
Contacts with Government Officials
~ ACH year an ever increasing number of poor boys
were recommended to the Oratory of St. Francis de Sales by rela-
tives or pastors; others were so obviously destitute that they required
no further recommendation. Nearly every Sunday Don Bosco would
notice among the festive oratory boys-,...Qld-timers or newcomers-
some who were so indigent that they would undoubtedly tum to
evil pursuits if someone did not care for them. The same thing was
true of many other boys who frequented the St. Aloysius and Guard-
ian Angel festive oratories at Porta Nuova and Borgo Vanchiglia
respectively. Every now and then their directors would send Don
Bosco some boys who truly deserved the greatest compassion. In
addition, other boys were often recommended by municipal authori-
ties and cabinet ministers, particularly by the Minister of the In-
terior. As long as there was some nook or cranny in which to
squeeze a bed, Don Bosco never said no; for example, in the
summer of 1855 he set up a bed even in the belltower.
We still have several such recommendations from civil authori-
ties, dated 1856.1 These letters also show Don Bosco's prudence in
accepting such boys. Many parents-not only in Turin but else-
where in Piedmont-in order to have their sons more readily re-
ceived into the Oratory would appeal to the civil authorities, and
these, in turn, would recommend them to Don Bosco. In such cases
he replied immediately and courteously. If he had room and con-
sidered it advisable to accept the boy, he would tell the authorities
that he was always happy to accommodate them and that he con-
sidered it a privilege to be of service to them. However, he would
also ask them to inform the boy's parents or guardians that they
1 See Appendix 7. [Editor]
279

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
must first report in person to the Oratory to discuss the boy's ad-
mission. He would then receive them graciously and state his condi-
tions; these generally included the financial cooperation of the boy's
relatives, friends, and benefactors.
Don Bosco followed this policy because most people who came
to the Oratory brandishing a recommendation from the civil author-
ities acted as if they were automatically entitled to favorable con-
sideration without any corresponding obligation. By obliging them
to deal with him personally, Don Bosco made them realize that he
alone had the right to accept or refuse their boy. On hearing this,
they naturally abandoned their haughty pretensions and began to
plead. According to the circumstances, Don Bosco would either
postpone his decision or suggest a modest annual Jee. Sometimes
he limited himself to the request that the boy at least bring along
some clothes with him; more often than not, he accepted boys en-
tirely gratis, but he wanted people to realize to whom they were
indebted. He recommended this same policy to his co-workers,
stressing to them that this was a sound course of action for anyone
who wished to remain the master of his own house.
In some cases Don Bosco even wisely prompted recommenda-
tions from civil authorities in order to win subsequent benefits for
the Oratory. For example, when parents, acting on their own,
brought their sons· to him, pleading their inability to keep or edu-
cate them, Don Bosco would ask about their social and economic
conditions and then would advise them to approach an official-
a cabinet minister, their senator or representative, the prefect of
their province, or their mayor-for a recommendation to have their
son accepted into an educational institution, preferably Don Bos-
co's Oratory. On receiving such petitions accompanied by the re-
quired certificates, the officials would forward them to the Oratory
with a letter of recommendation. This gave Don Bosco an opening
to come into contact with them, thus starting a far-reaching chain
of correspondence: letters originating from a municipal office or
other agencies would pass through various departments and offices,
before ultimately reaching the prefect of the province or the Minis-
ter of the Interior. Thus, prudently and artfully, Don Bosco made
the existence and importance of his institute better known in official
circles. An official recommendation for a boy unavoidably-if in-

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281
directly-gave praise and recognition to the Oratory and constituted
approval of what Don Bosco was doing. Besides, on finding Don
Bosco willing to honor their recommendations, the authorities were
naturally disposed to reciprocate. Finally, by accepting a boy
through such a recommendation, Don Bosco in a certain sense
made the authorities guarantors of the conditions governing the
boy's admittance. At the right time he knew how to seek their help
-private or official-in order to obtain subsidies or the cessation of
anticlerical harassment.
Of course, accepting more boys required the expansion of facili-
ties. To meet this need, at the beginning of 1856 Don Bosco sought
a government loan in order to add a wing that would complete the
building erected in 1853.2 Such a request was unhear_d of in those
days, and Don Bosco was actually blazing a new trail by showing
to the civil authorities an easy way to meet urgent public needs.
In fact, twenty years later, without impairing the financial stability
of government, low-interest government loans to communes for
school construction or to private citizens who had been victims of
earthquakes were established by law on condition that a modest
amount be paid yearly for the amortization of the debt. Wisely,
Don Bosco requested a large sum so that he would be sure of re-
ceiving a little. The reply to his request was as follows:
Ministry of the Interior
Department 3, No. 283
Turin, January 14, 1856
The proposal of the Reverend Don Bosco, as outlined in the memo-
randum attached to his letter of January 8, is most praiseworthy. En-
larging the existing hospice to offer a greater number of destitute boys
the shelter that so humanely has been provided in the Valdocco district
of this capital is a most laudable endeavor, and it is to be wished that
his hopes may be realized in view of the great benefits that their fulfill-
ment would afford to this category of boys.
Although favorably disposed toward this project, the undersigned re-
grets his inability to grant a loan, owing to the present state of the
treasury. Nevertheless, he hopes and feels confident that the Reverend
John Bosco will gradually be able to accumulate the necessary funds
2 See Vol. IV, pp. 328f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
from private sources. Meanwhile, the undersigned, in order to contrib-
ute to the ordinary needs of this institution, has authorized a subsidy
of three hundred lire to be drawn from the funds of this ministry, re-
gretting that present conditions do not permit greater generosity.
An order for payment has been issued to the treasurer of the Ministry
of the Interior.
Urbano Rattazzi, Minister
As this letter shows, Rattazzi continued to take a keen interest
in Don Bosco and his work. He used to say that the government
had an obligation to protect the Oratory because the latter effec-
tively cut down juvenile delinquency by forming good citizens.
Regardless of the type of business, all of Rattazzi's letters or recom-
mendations to Don Bosco were signed by him personally. He also
personally answered all of Don Bosco's requests for help rather than
through his secretary.
Rattazzi always encouraged Don Bosco to continue his noble
work, and whenever he returned to the cabinet he graciously let
Don Bosco know that he could count on his support. Moreover,
he kept his word. Genuinely fond of Don Bosco, he constantly used
his influence in high government circles on Don Bosco's behalf. He
had such a high opinion of him that he customarily referred to
Don Bosco as "a great man." He often called on him at the Oratory,
and occasionally he summoned him to the ministry to recommend
some abandoned boy to him in person, or to advise him on some
harassment or other business.
But while Don Bosco was genuinely grateful to the minister, he
was careful not to lose his independence ·by becoming obligated to
him. In fact, when Rattazzi offered him a large sum of money on
condition that he have the Oratory officially recognized by the gov-
ernment as a charitable institution, Don Bosco declined, giving his
reasons for doing so, and the minister did not insist.
Rattazzi was also extremely courteous toward Don Bosco when-
ever the latter came for an audience and found the waiting room
crowded with noblemen, ministerial secretaries, department heads,
and other high officials. Normally, Don Bosco would have been
ushered in last, but when Rattazzi would scan the list and spot his
name, he would summon him first. To the surprise of all, the re-

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Contacts with Government Officials
283
ceptionist would call out loudly: "Don Bosco!" As Don Bosco went
in, Rattazzi would tell him: "You have no time to waste!"
There were some who criticized Don Bosco for seeing too much
of Rattazzi and other people who were hostile to the Church and
for being on friendlier terms with them than was strictly necessary.
Don Bosco was not so naive that he did not foresee such gossip,
but since his intent was to advance God's cause, to do good, and
to prevent evil, he was not disturbed in the least. His conduct
showed the uprightness of his principles and intentions. He was
absolutely frank in stating the truth. Unreservedly loyal to the
Church, his Faith was the Faith of Peter; never did he hide his
firm and unshakable beliefs. He was never afraid of what others
might say about him, and while he was always mild-mannered and
indulgent with people, he was adamant when it came to principles
and doctrine. He never sided with-or feigned to side with-God's
enemies for some vile pretext and it was because of this that even
the worst enemies of the Church treated him with respect.
Bishop Cagliero told us that on one occasion, after granting an
audience to Don Bosco at the ministry, Rattazzi took advantage of
their intimate friendship to ask him if he had really incurred ex-
communication because of his steps against the Church as a cabinet
minister. Don Bosco deemed it wiser not to reply at once to this
unexpected question, and he asked for three days to study the
matter. "On serious questions like this," he remarked, "I like to
think things over." Three days later he returned to the minister hop-
ing that Rattazzi had forgotten the matter. However, no sooner had
he entered than Rattazzi blurted out: "Well, am I excommuni-
cated?" Don Bosco promptly replied: "Your Excellency, I have con-
sidered the matter and done my best to discover some reason that
would justify my telling you that you have not incurred excommuni-
cation, but regretfully I was not successful. I could find no sound
theological reason to excuse you." Rattazzi appreciated Don Bosco's
frank manner of speaking, and he remarked: "Thank you, Don
Bosco! I knew that you wouldn't deceive me, and that is why I
asked you. Up to now no one has been honest enough to tell me
this. I'm glad that you were so frank, and I repeat what I have al-
ready told you: come to me any time that you need anything for
your boys."

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Sometimes he would jokingly say to Don Bosco: "Pray for me
so that I won't end up too deep down in hell." Obviously, Don Bosco
had found some occasion to speak of eternal life, a subject that he
was in the habit of bringing up directly or indirectly in all his con-
versations.
One day as he entered Rattazzi's office, Don Bosco remarked:
"Your Excellency, there is such a crowd in the waiting room that
your office looks like a confessional at Easter time."
Rattazzi smiled and said: "With just this difference, my dear
Father: those who leave the confessional go with their hearts at
peace, blessing their spiritual father, whereas those who leave this
office without getting what they wanted go away with ill will in their
hearts and a curse on their lips for the minister who could not please
them."
Rattazzi still had some shreds of the Faith in his heart, but un-
fortunately he tried to still its voice. On one occasion, Father
Francis Cerruti, in speaking with Don Bosco about Rattazzi, asked
him: "Was Rattazzi a hypocrite in his conversations with you?"
"No," replied Don Bosco. "He was a hypocrite when he spoke
in the Chamber of Deputies in accordance with his party line. He
had his share of noble and ignoble qualities. Had he lived at an-
other time and without the ties which fettered him, he would have
been a great man instead of a pernicious one."
The same thing was true of other members of his party who
always connived to further curtail the influence of the Church in
the schools. One such case occurred at the beginning of 1856 when
Giovanni Lanza, the Minister of Education, submitted a bill to the
Senate to place all seminaries and diocesan schools under govern-
ment jurisdiction. The bill was passed over the bishops' protests.
Although this law-and others either already in force or about to
be enacted-were causing great anxiety to ecclesiastical institutions,
Don Bosco went ahead with a resident academic school at the
Oratory. Mulling over his vast plans for the education of youth, he
foresaw many obstacles, but he forged ahead anyway, telling his
co-workers: "Don't be afraid! The storm will pass, and peace and
calm will return. Time will prove right those who will not mis-
judge me. I have the promise of One who cannot be deceived. The

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285
Oratory is not my own doing; if it were, I would ask the Lord to
undo it at once."
This is why Don Bosco entrusted his first regular Latin teacher
to the special protection of Mary. In 1856, the cleric John Fran-
cesia, following the example of [Michael] Rua the year before, took
his vows for one year without any external solemnity and placed
himself at Don Bosco's service. He then recorded in Latin his
thoughts on this, his first consecration to God and the date that
was so important to him. One day Don Bosco chanced upon him
as Francesia was reading this personal record. "Good!" he re-
marked to him. "I'm glad that you remember that day." But when
he noticed the date, also in Latin, he added: "The date is wrong!
That day was sacred to Our Lady and your date doesn't tally." In
rechecking, Francesia found that instead of the fifth day before the
calends it should have been the fourth, which coincided with a feast
of the Blessed Virgin. Don Bosco's parting words were: "Remem-
ber: nothing, absolutely nothing, must ever be done at the Oratory
except in the holy name of Mary!"

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CHAPTER 36
Letture Cattoliche
j\\I:EANWHILE, Don Bosco continued to publish his
popular Letture Cattoliche. The issue for the latter half of January
was announced by L'Armonia on February 4, 1856: "The Paravia
Press has just printed another issue of Letture Cattoliche entitled
An Easy Way To Learn Bible History by Father John Bosco. The
author is well known not only for his indefatigable zeal but also
for his practical, intelligent approach to popular instruction, and
his name is sufficient guarantee that the book is what it purports
to be."
The February issues-also printed by the Paravia Press-formed
one booklet entitled A Commentary on the Lord's Prayer by St.
Cyprian (c. 252 A.O.); it was edited by Count Coriolano Malingri
of Bagnolo. The Introduction contained a biographical sketch of
the saint. This booklet, authored by an early Father of the Latin
Church who was martyred, testified to the Faith of the Christians
of that time when, as even the Protestants admit, the teachings of
the Catholic Church were uncorrupt. Here one can see clearly that
the early Christians believed in the Sacrifice of the Mass, in the real
presence of Our Lord in the Eucharist, and in the necessity and
value of good works and prayer.
Folded into the booklet was this circular written by Don Bosco:
To Our Subscribers and Distributors:
As we close the third year of Letture Cattoliche, we feel that we must
address a few words to our subscribers and distributors.
First, we wish to extend our sincere and grateful thanks for your
support which has strengthened us in our difficulties and enabled us to
continue making sacrifices so that God's people would not be deprived
286

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Letture Cattoliche
287
of the instruction and comfort which it was our intention to provide.
We fully realize that our efforts do not always satisfy the needs of
working people who are so very dear to us. Nevertheless, confident of
the loyalty of our subscribers and distributors, as well as of God's help,
we now bravely start our fourth year of publication with plans for im-
provements in contents, publication schedules and delivery.
Anonymous individuals-who for the sake of money are not above
inciting passions, corrupting faith and morals, and causing great harm
to families and society-are cunningly spreading everywhere with im-
punity, books and periodicals that are expressly intended to corrupt the
minds and hearts of uneducated people. It is therefore most necessary
-indeed it is our vital duty-to counteract such evil effects to the
greatest possible extent with books that will instill sound moral principles
-books short enough not to be tedious and inexpensive enough to be
within reach of all.
This has always been the aim of Letture Cattoliche. Sponsoring it will
be a truly Catholic, civic-minded, and meritorious endeavor. The father
of every family should contribute to the civil and religious foundations
of society by subscribing to this publication; pastors should endorse and
promote it in their parishes; the wealthy could make no wiser investment
than to offer free subscriptions to all who cannot afford the price. We
feel that we have done our share: at considerable sacrifice, in only three
years we have distributed six hundred thousand copies of Letture
Cattoliche. We would have done more if we had had some help in
spreading it through villages and towns where, unfortunately, it is still
practically unknown. We therefore warmly exhort and beg our worthy
distributors to do their utmost to increase our subscriptions. Their efforts
will render an inestimable service to the Church and to society.
We are confident that our appeal will not fall on deaf ears, for we
well know the goodness of our people, the zeal of our clergy, and the
generosity of the wealthy; in all of them, after God, we put our trust.
The headquarters of Letture Cattoliche are located in Turin, Via San
Domenico, 11. The issues for the past three years are available at the
same address.1
The Editor
The time Don Bosco spent on Letture Cattoliche did not affect
in the least the many hours he devoted to catechism classes and to
confession, especially now that Lent had started and would last
1 A footnote quoting a short news release by L'Armonia has been omitted in
this edition. [Editor]

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28 8
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
until March 23. Don Bosco paid not the slightest heed to personal
inconvenience, to the large number of penitents, to the bitter cold
or sultry heat, or to the fleas that seem to abound whenever crowds
gather. He took everything in stride, and instead of complaining
he would laugh at the situation. Afterward, in his room he would
wash up and ready himself for another slow and long martyrdom
the next day. Then from the confessional he would shuttle back to
his desk to correct galley proofs.
This year he reduced the number of issues of Letture Cattoliche
to twelve, without however cutting down on the total number of
pages promised. The March issue, entitled The Lord's Day and
printed by the Ribotta Press, dealt with these topics: 1. The sin-
fulness of not keeping the Lord's Day. 2. Recreation and family
life on Sundays and holy days. 3. Excessive drinking and other
afflictions. The March 28 issue of L'Armonia carried this release:
In past issues we have recommended Letture Cattoliche, and now we
find it advisable to do so again as it enters its fourth year of publication.
We can think of no better way to promote it than to quote from the
Lenten pastoral letter of the Most Reverend Bishop of Biella:
"One of the most praiseworthy works of charity today, when the
Church's enemies are striving so boldly and with such determination to
.undermine her, is to enlighten the mind of the faithful. Hence, we cannot
urge too strongly that the clergy and the laity who really care for God's
honor, public morals, and the triumph of the Church do their utmost
to spread Letture Cattoliche as an effective antidote to the poison which
the press dispenses daily to deceive people and pervert the faithful. _All
must spare no pains-in a true spirit of Christian charity-to have
Letture Cattoliche circulate from person to person and from family to
family. This is a most timely and spiritually fruitful work of charity."
Meanwhile, to Don Bosco's great delight, the Holy See granted
him a triennium faculty to bless crucifixes and medals with attached
plenary indulgences at the point of death, and to bless rosaries with
the indulgences known as St. Bridget's.2
The April issue of Letture Cattoliche, printed by the Paravia
Press, was an anonymous booklet entitled A Warnfng about Blas-
2 The Latin rescript granting these faculties has been omitted in this edition.
[Editor]

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pheming. Don Bosco interspersed a few edifying stories, as well as
the Regulations of the Pious Archconfratemity of the Atonement
for Blasphemies and Profanation of the Sabbath. Founded in France
in 1847 by Father Peter Marche, the association had spread very
rapidly, and this year [1856], with a membership running into
several thousands, chapters had been established at the Church of
Orphan Girls in Turin, at the Shrine of Our Lady of Oropa near
Biella, and in many parishes throughout both dioceses with the
approval of their respective bishops. The staff of Letture Cattoliche
offered to secure membership in the archconfraternity for those who
were unable to write directly to the headquarters at Saint-Dizier,
thus extending to its readers the opportunity to enjoy the benefits
and privileges granted by the Holy See. To promote this praise-
worthy association as much as possible, the management of Letture
Cattoliche also offered copies of the regulations at thirty centesimi
a dozen.
As the April issue was going to press, Don Bosco was preparing
one for May, entitled St. Pancratius, Martyr, with an Appendix on
the shrine dedicated to the saint near Pianezza which Don Bosco
occasionally visited either alone or accompanied by his boys. The
glorious episodes of the saint's life which he narrated aimed at
refuting Waldensian errors. As in all his writings, Don Bosco took
·advantage of the encounter between St. Pancratius and Pope St.
Caius to highlight papal supremacy over the whole Church; then,
through the astounding miracles of the saint throughout the cen-
turies, he confirmed the dogma of the veneration of relics and the
intercessory power of the saints. The booklet had this Introduction:
Important Notice
As you prepare to read the biography of St. Pancratius, martyr, you
may possibly be somewhat curious about our sources before you decide
how much credence you should give to those who gathered and pre-
served these facts for posterity. Therefore, we shall most willingly satisfy
this legitimate curiosity.
Before compiling this booklet, we read and carefully pondered a great
deal of pertinent material in the most reliable collections of legends of
the saints. We also read the works of Surius3 and of the Bollandists
a Laurentius Surius (1522-1578). His most important work was his collection
of the lives of the saints. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
(May 12 and Appendix, p. 650), Volume V of Tillemont's church his-
tory,4 and the three-volume work Miracles of St. Pancratius by Father
Juvenal, a Discalced Augustinian, published in 1655.
We also drew information from the homilies of St. Gregory the Great
and St. Gregory, bishop of Tours, from the book The Glory of the
Martyrs, and from several authentic manuscripts. The above authors
gathered from ancient sources whatever was reliable about the life,
martyrdom, and veneration of St. Pancratius, martyr, and from them we
have compiled this short biography, limiting ourselves mainly to trans-
lating or simplifying concepts that might be too difficult for those with
a limited education. I must remark that the marvels performed by this
Christian hero are so numerous and so stupendous that I had to restrict
myself to a few to keep the book small. From these few I finally selected
only the most plausible, omitting details that might be open to question
or ridicule.
In this booklet you will read about a youth who was wondrously led
to the Faith of Christ and who shortly thereafter sealed it with his blood.
This is a further proof of the divine origin and holiness of our Faith, for
God alone can breathe such courage and fortitude into a noble youth.
Young though he was, he spurned a promising future, honors, pleasure,
and all the world can offer, braved the ire of a tyrant and his cruelest
tortures, and fearlessly went to his death, true to his Faith, in the sole
hope of an eternal reward.
Our readers should bear in mind that only our Church can produce
such genuine martyrs. The countless numbers who are her glory and
whom she proposes to the veneration of the faithful stand forth as
witnesses to the truthfulness of this same Church. At all times and in
all places they recognized her as holy and Divine, and they proclaimed
and confirmed this with the sacrifice of their lives.
Other bodies who claim to be Christian cannot produce a single
genuine martyr in support of their creed, nor a saint who worked any
miracle, nor a shrine that perpetuates the memory of any of their mem-
bers. It is no wonder, therefore, that these Christian bodies feel such
an aversion to God's heroes, to their relics, and to the shrines where
they are venerated and where God generously grants His blessings at
their intercession. May God, who is infinitely good and unfathomable
in His saints, inspire us all to bravely follow the path trodden by millions
of martyrs, saints, confessors, virgins, and penitents who have gone
before us. Finally, may He grant to all those outside the true Church
a 4 Memoires pour Servir l'Histoire Ecclesiastique des Six Premiers Siecles by
Sebastien Le Nain de Tillemont (1637-1698). [Editor]

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the light to see the truth, the strength to recognize error, and the
courage to reject it in order to belong to the fold of Jesus Christ, to be
with Him, and to praise Him for His mercy one day in heaven.
Thus Don Bosco continued to combat Waldensian errors. This
booklet enjoyed similar success to all his other works which went
through as many as eight or ten reprints. The Waldensians, by now
quite bold, enjoyed absolute freedom in running their own schools.
If any State official would have dared to inspect their boarding
school at Pinerolo or asked to see the teaching certificates of any
member of the faculty, he would have lost his job immediately.
Besides, they enjoyed the support of the anticlerical press, particu-
larly La Gazzetta del Popolo, which used to refer to Don Bosco as
"Don Bosio" in order to be able to smear him with impunity.
On the other hand, the Waldensians strove to rebut and silence
Don Bosco through the press, through debates, and through cor-
respondence that they themselves initiated between apostates and
Don Bosco. We have saved many such letters as documents of
ignorance, bad grammar, and conceit. The Waldensians' efforts,
however, were totally unsuccessful because Don Bosco remained
undaunted. Armed with the charity of Christ and the gentleness of
St. Francis de Sales, he faced all their charges without acrimony,
pretending not to notice their insults and showing regard for them
as persons. He even asked friends to approach some fallen-away
Catholics and get them to visit him. He was truly engaged in spirit-
ual combat with a whole army of apostates, while skirmishing in-
dividually with many of them, as shown in the following letter:
Very Reverend Don Bosco:
Turin, April 18, 1856
The one who has the honor of addressing you is John Prina-Carpani,
an evangelist employed in the record office. My colleague, Mr. Pina,
has spoken to you about me. I have already called on you twice with
the aforesaid Mr. Pina, and yesterday evening I came alone, but un-
fortunately you were out on those occasions. I have therefore decided
to write you and tell you what I have in mind.
Let me first say that I consider Mr. Pina to be an exceptionally good
young man and a devout Christian, considering the times we live in.
Regretfully, through ignorance and prejudice instilled into him by an

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
insidious education, he is utterly unable to discuss religion intelligently
or even to understand a reasoned presentation of it. In view of your
excellent reputation for fairness, I have therefore thought it best to ask
Your Reverence to be his adviser and to allow me-in your presence-
to explain to Mr. Pina my faith and my expectations and the foundations
on which these are based. My purpose in so doing is to teach the afore-
said Mr. Pina in a Christian way not to think or judge with somebody
else's head, but rather to increase his knowledge lest he look like a
presumptuous medieval fanatic. Since Your Reverence will be Mr. Pina's
adviser, I would like to be assisted by my brother in Jesus Christ,
Charles Davite, whom you know. Finally, in order that our discussion
may be fruitful, if it is agreeable to you, I would like to invite two
colleagues of mine to join us, but only as observers. They are very
discreet, well-educated, and upright. The cogency of our respective posi-
tions might lead them to give glory to God by acknowledging that Holy
Scripture is truth and everything else is error.
In the hope of a favorable reply I thank you in advance.
Your most devoted servant,
John Prina-Carpani
Don Bosco's reply shows us how he dealt with those who had
swerved from the truth:
Dear Sir:
Turin, April 19, 1856
I am sorry not to have been at home when you so kindly called on
me; my many tasks frequently require me to be out unless I know
in advance that someone will call.
Ever ready to help my neighbor, I am quite willing to welcome you
and your friends. But first you must be so good as to clarify a few
points that I consider indispensable when two Christians meet to discuss
religious matters:
1. Is your purpose to debate or to seek the truth and follow it de-
spite any obstacle? A debate is spiritually fruitless if it is not accom-
panied by a desire to know and follow the truth. Therefore, it is
necessary for us to humbly pray that God will enlighten us and make
us see things as we shall see them one day when we stand before the
judgment seat of Jesus Christ.
2. Is the Bible the only authority you recognize, or will you accept

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293
arguments from Tradition as well? In the former case, what Bible
will you use: Greek, Hebrew, Latin, Italian, or French?
3. If in the course of our discussion there should be some point
on which we cannot reach agreement, to whom shall we appeal to
settle the matter?
After your kind reply to the above points, I shall set a time at our
mutual convenience for an open discussion with you and any friends
you may care to bring along.
Meanwhile, I hope you will accept my friendship. I assure you
that I love you in Christ with all my heart and that I beg Him for
light that all may see the truth and have the courage and grace to
follow it, so that we may all form one fold here on earth and together
enjoy Him eternally in heaven.
In great esteem believe me to be,
Your devoted servant in Jesus Christ,
Fr. John Bosco
Don Bosco's letter was promptly acknowledged:
Very Reverend Don Bosco:
Turin, April 24, 1856
Your letter of the 19th did not reach me at my office until the
morning of the 21st. I am most grateful for your cordial Christian
reply. Perhaps this letter will not reach you immediately because nearly
all my time too is taken up with my job, my family, and the temporal
needs of the Evangelical Society I belong to, and above all with my
own unending spiritual needs since, by the grace of God, I am a recent
convert. Let this also explain why our meeting may be somewhat
delayed.
Answering your questions one by one, I would like to point out
that I have already manifested my purpose in my previous letter. I
intend to explain my faith and my expectations and the foundations
on which they are based.
Please God, the aftereffects of my exposition will concern the others
rather than myself, for they are the ones who will have to make a
decision. I know in whom I trust. May the Holy Spirit be in our
midst and speak to the hearts of those who think they are doing His
will, whereas in reality they are being taken in by the deceits of men.
This notwithstanding, I declare that I have an open mind, and should I

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
be bested in argument, I shall frankly admit it. As for adopting the views
of the victor in this kind of argument, I must point out that this is
a matter to be left to the discretion of the defeated; forceful arguments
on the one hand, and ignorance or lack of skill in using them on the
other, may well win a verbal battle without, however, satisfying the
mind and still less the heart, which cannot declare itself sincerely
convinced unless it feels the influence of the Holy Spirit. I say this
because I shall always consider as faithless to himself and to others,
and indeed as a hypocrite, anyone who-to please others-claims to
follow a religion without being convinced of its truthfulness. This will
also show you that, even after our discussions, I shall continue to
respect my opponents.
With regard to expressing our own opinions sincerely, as though
in the presence of Him who cannot be deceived, I have no doubts at
all about you, because if I did have any, I would not have chosen
you; as for myself and my brother in the faith, we shall rely exclusively
on the Bible and the explanations contained therein. This brings me
to your second question, regarding which I must say that I cannot
accept Tradition in anything relating to the Bible. As the need will
arise, I shall prove my point from the Bible and from history. As
regards versions, it is immaterial to me whether we use the Vulgate
(without the books added to it by the Council of Trent), or Diodati's,
or Martin's. We could use the Greek text of the New Testament for
those passages on which translators notably differ. Should anything
come up in our discussion upon which we cannot agree: if the matter
is philological, let dictionaries and language experts decide; if it is
dogmatic, let the Bible alone be the authority.
In closing, I wish to inform you that Mr. Pina too will not be able
to meet with us immediately as he is now out of town on office business.
This does not mean, however, that we have lost our desire for a
meeting, but only that we will have to postpone it. God willing, I look
forward to making your personal acquaintance during this coming
week. If it is agreeable to you, we shall talk about the kingdom of
Our Lord Jesus Christ, who shall soon come to console His Church
and win the final victory over Satan who day and night accuses us
before God. (Cf. Apoc. 12, 10)
In deepest esteem and love for you in Our Divine Savior and King
Jesus Christ, I am honored to remain,
Your devoted servant,
John Prina-Carpani

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How many absurdities, inconsistencies, and examples of blind
obstinacy are evident in just this one letter! This alone should suf-
fice to show how irrational Protestantism is. Anyone embracing it
must be either insane or corrupt, or else unbelievably swayed by
pride against Jesus the Lawgiver. This explains why heretics are so
obstinate. Debates will seldom lead to their conversion, although
their errors are obvious to a sound mind. The March 1838 issue of
the Annals of the Society for the Propagation of the Faith, No. 52,
has an account on page 281 of a public debate between Bishop
[John Baptist] Purcell of Cincinnati and a Protestant minister. The
bishop concluded as follows: "I can think of no better way to close
this debate than to cite an incident which in my opinion effectively
disposes of many doubts and charges. A Catholic priest and a
Protestant minister were walking together when they happened to
meet a Jewish rabbi. 'Here are three of us, all belonging to different
faiths,' the Protestant said. 'Who is right?' 'I can tell you at once,'
the rabbi answered. 'If the Messiah has not yet come, I am right;
if He has already come, the Catholic is right. As for you, whether
He has already come or not, you're still wrong.'"
The meeting between Don Bosco and the evangelical Protestant
eventually did take place, but we do not know the outcome.
Don Bosco's way of debating was similar to that used in all the
issues of Letture Cattoliche, particularly in these three: Louis, or
a Debate between a Lawyer and a Waldensian Minister; Maximinus,
or the Encounter of a Boy with a Protestant Minister; Severinus, or
the Adventures of a Young Mountaineer.

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CHAPTER 37
A New Wing at the Oratory
IN view of the ever increasing need to shelter destitute
boys, Don Bosco had decided-as we have already stated 1-to start
construction on the wing that presently [1905] extends from the
carriage way [giving access to the strip of land behind the house]
to the [side] entrance of St. Francis de Sales Church.2 He therefore
sent for a man named Juvenal Delponte, who was an architect and
contractor of sorts, and asked him whether he had enough funds to
meet initial expenses.
"No," the contractor replied, "I don't."
"Neither do I," Don Bosco said.
"Then what are we going to do?"
"Let's begin all the same," Don Bosco said decisively. "By the
time we have to pay the men, the Lord will send us something."
This phrase became routine with Don Bosco whenever he started
new construction. He would tell the contractors: "I need this new
building. I have no money, but let's start anyway, and quickly!"
The estimate for the wing ran to forty thousand lire. Several
times John Villa heard Don Bosco say: "Don Bosco is poor, but
with God's help we can do anything. Providence will take care of
everything. Let us avoid sin. If God looks after the birds of the air,
He will provide for us." He also used to remark: "How consoling
is the Our Father we recite every morning and evening! How re-
assuring to think that we have a Father in heaven who cares for us!"
Nor did Don Bosco's hopes vanish or diminish when money for
his undertakings was lacking or when difficulties and opposition
arose even from well-intentioned people. He always hoped against
1 See p. 281. [Editor]
2 See Vol. IV, pp. 327f. [Editor]
296

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A New Wing at the Oratory
297
all hope, so sure was he of his Divine mission. Even in the midst
of misfortune he stood unshaken because he had faith in the promise
of the Blessed Virgin. Father Rua left us this written statement:
Don Bosco had the gift of prophecy to a remarkable degree. His
predictions-fully realized-were so varied and numerous as to lead us
to believe t,hat this charism was habitual in him. He often told us of
his dreams concerning the Oratory and the Salesian Society. Among
others, I recall this in particular, around the year 1856. Don Bosco
said: "I dreamed that I was in a square where I saw a fortune wheel
of some kind symbolizing the Oratory. A man was holding its handle.
He called me over and said: 'Watch!' He then gave the wheel a turn
and I heard a slight click, hardly audible beyond where J stood. The
man asked me: 'Did you see what I did? Did you hear anything?'
'Yes, I saw you spin the wheel and I heard a click.'
'Do you know what a turn of the wheel means?'
'No.
'It means a decade of your Oratory.'
"Four more times he spinned the wheel and asked the same questions,
but every time the click was louder. I thought that at the second
spinning it could be heard all over Piedmont; at the third, all over
Italy; at the fourth, all over Europe; at the fifth, all over the world.
The man then said: 'You have seen the future of your Oratory.'"
Now, as I consider the growth of Don Bosco's work-Father Rua
continued-I see it limited in the first decade to the city of Turin; in
the second, it spreads throughout Piedmont; in the third, its fame and
influence grow throughout Italy; in the fourth, throughout Europe;
in the fifth, finally, Don Bosco's work is known and sought in all parts
of the world.
Sure of his course, Don Bosco began to solicit help from his
benefactors. This letter to Count Pio Galleano Agliano will suffice
as a sample:
My dearly beloved Count:
[No Date]
I have many projects afoot that I belive necessary for the glory of ·
God and the salvation of souls, but I have no means to realize them.
If you can possibly come to my assistance "with mortar and bricks,"
I assure you that you would be literally building a shelter for God's

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
homeless; the wing now under construction will be a dormitory for
the poorest and most destitue boys.
Most thankfully, I pray that heaven will bestow countless blessings
upon you and your family
Your grateful servant,
Fr. John Bosco
Don Bosco also wrote to the Society of St. Paul and received the
following reply:
Dear Reverend Father:
Turin, March 19, 1856
This board has assigned the sum of 150 lire from our funds to the
institute for poor boys which you so worthily direct.
The undersigned regrets that available funds do not permit a larger
donation. The order for payment has already been issued and you
may collect said amount at the treasurer's office.
With the greatest esteem, I remain,
Your devoted servant,
[Louis] Capello of San Franco
On Behalf of the Board Chairman
Work began in March 1856. The humble old Pinardi house, still
standing as a relic of the pioneer days,3 was now demolished to
make room for a wing, completing the plans drawn up in 1852.4
To save time and money, the boys lent a hand taking down walls
and carrying bricks during their recreation period. Among the
bricklayers there were also the two Buzzetti brothers-Charles and
Joshua. As boys they had been among the first to attend the Val-
docco festive oratory; from now on we shall see them doing con-
struction work for Don Bosco. Their uprightness and skill soon
earned them an excellent reputation, and in a short time their work
was considererd the equal of that of the leading construction firms
in Turin. Since the new wing was needed by the fall, work was so
3 See Vol. II, pp. 331f. See also Vol. IV, p. 328. [Editor]
4 See Vol. IV, pp. 327f. [Editor]

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rushed that by the end of July the four-story building was roofed
and it seemed reasonable to assume that it would be ready for
occupancy as scheduled.
During the construction, one day Don Bosco chanced on a train
of mules standing on a narrow, nearby dirt road. He drew near and
stopped. "Don't be afraid!" the mule drivers reassured him. "They
won't kick!"
"I believe you," Don Bosco replied with a smile, "but my mother
used to tell me: 'Johnny, never trust anyone who doesn't go to
confession.'" The mule drivers took the hint and smiled in return.
Another time, as he was walking along the road now known as
Corso Regina Margherita, he passed too close to a large horse
hitched to a wagon. The driver warned him that the animal might
kick. "I've always known that I must be wary of those who don't
make their Easter duty," Don Bosco remarked. One might say that
he never missed a chance to recommend confession.
As soon as work started, Minister Urbano Rattazzi promptly
responded to Don Bosco's appeal by contributing one thousand lire
toward the initial expenses, as shown in the following letter:
May 9, 1856
The undersigned heartily approves of the plans of the Rev. Don
Bosco, director of the boys' Oratory at Valdocco, for enlarging the
existing premises in order to accommodate a greater number of des-
titute boys.
The undersigned informs him that, to help him meet initial expenses,
he has thought fit to assign him one thousand lire from the funds pro-
vided in the budget of this ministry, regretting that the present state
of the treasury does not permit a more generous donation. He is pleased
to inform the Rev. Don Bosco that half of that sum may be collected
at the cashier's office at this ministry, while the other half will be paid
by the provincial treasurer of this capital.
Urbano Rattazzi, Minister
Despite these various contributions, Don Bosco was still facing
great financial difficulties. Weekly wages and routine Oratory ex-
penses had caused his debts to soar. From some letters to bene-
factors in Turin, we gather that food bills went unpaid for months:

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Dear Sir:
Oratory of St. Francis de Sales, May 7, 1856
Your benevolent interest in the work being done at the Oratory of
St. Francis de Sales encourages me to appeal to you in a regard to a
particular need of mine.
The baker's bill for March is overdue and I do not know where to
turn for money. If you could help me, you would be truly "feeding
the hungry."
The bill comes to nine hundred lire, but whatever you can give-
no matter how little-will be gratefully received.
I trust that you will forgive me for taking this liberty. Unable to
express my gratitude in any other way, I pray that God will grant
you His blessings. With the greatest esteem, I am
Your grateful servant,
Fr. John Bosco
To add to his financial difficulties, Don Bosco had to pay an
annual rate of 4% interest on twenty thousand lire that had been
loaned to him by Father Rosmini toward the purchase of the Pinardi
house, besides meeting other obligations, some of which concerned
the land he had purchased for the planned printshop.5 Don Bosco
enclosed a memorandum on this point in a letter to Father Charles
Gilardi at Stresa:
Dear Father Charles:
Turin, May 9, 1856
Sweeping problems under the rug does not solve them. Eastertide is
almost over and I must settle my accounts. Last year you looked
over my report and found credits in my favor which I didn't know
about. Who knows? Perhaps the same thing may happen again this
year.
There have already been several inquiries about that piece of land,6
but the offer is unsatisfactory-the highest was for two hundred lire
per three thousand square feet. Father Pagani7 came by to look at
5 See Vol. IV, pp. 479£. [Editor]
6 Seep. 30. [Editor]
7 Father John Baptist Pagani was at this time the superior general of the Ros-
minians. [Editor]

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301
it. He liked the location but remarked that now was not the time to
sell unless we had a particularly good offer. This may come about in
the spring.
My mother, the clerics, and our many little rascals who still remember
you send you their fond regards. I commend myself to your prayers
and put myself at your service for anything I may be able to do.
Your grateful servant,
Fr. John Bosco
As we can see, the field that Don Bosco had seen in his dream8
-one third of which still belonged to him-for one reason or an-
other remained the property of the Rosminians, but, as we shall
later discover, it was Divine Providence that kept it from being sold.
Meanwhile, the month of Mary at the Oratory was marked by
three memorable happenings: the boys' fervor in honoring their
heavenly Mother, the festivities celebrating the anniversary of the
State Constitution, and the excursion of the choirboys to Susa. We
shall treat each one in detail.
Many at the Oratory strove to emulate Dominic Savio, who by
word and example inflamed his schoolmates with a lively desire for
spiritual progress. They seemed to be a living illustration of the
words of Holy Scripture: "Send up the sweet odor of incense, break
forth in blossoms like the lily. Send up the sweet odor of your hymn
of praise, bless the Lord for all He has done." [Sir. 39, 14] The
spectacle of so many boys striving for holiness of life was a great
tonic to Don Bosco and gave him the courage to continue treading
the thorny path that God had laid out for him.
Toward the end of April Dominic had called on him to ask how
he could fruitfully keep the month of Mary.
"Carry out your duties as perfectly as possible," Don Bosco told
him. "Each day relate some story about Our Blessed Mother and
strive to keep your soul free from sin."
"I'll do my best, Father, but what grace should I ask for?"
"Ask Mary to obtain for you from God good health and the help
of His grace to become a saint."
"Yes! I'll pray to Her to help me to become a saint and to die
s See Vol. II, pp. 232ff. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
a holy death. I'll especially ask Her to assist me in my last moments
and to lead me to heaven."
Young Dominic displayed such fervor during that month that he
seemed like an angel in human form. If he wrote, it was about
Mary; if he studied, sang, or attended classes, he did it all for love
of his heavenly Mother. Every day during recreation period he had
a story to tell in Her honor. His health, however, had been steadily
deteriorating for quite some time, and therefore Don Bosco had a
team of doctors examine Dominic to see if they could do something
for this highly esteemed and most diligent boy. The doctors were
amazed at Dominic's cheerfulness, readiness of wit, and maturity
of mind. Dr. Francis Vallauri (God rest his soul), one of the ex-
amining physicians, admiringly remarked: "What a jewel this boy
is!"
When Don Bosco asked him about the cause of Dominic's poor
health, the doctor replied: "His frail constitution, superior intelli-
gence, and continual spiritual tension are the things that imper-
ceptibly keep sapping his vitality."
"What can we do for him?"
"The best thing would be to let him go to heaven; in my·opinion
he is quite ready. The only thing that can prolong his life is absolute
mental rest for a time, with manual tasks suited to his strength."
Dr. Vallauri had indeed made an accurate evaluation. God had
endowed this saintly youth with those heavenly gifts that are so
evident in the lives of saints. On several occasions, after Com-
munion or while praying before the Blessed Sacrament, he fell into
a rapture that lasted for several hours. "I recall," Father John
Bonetti declared, "that one day he was missing from breakfast,
class, and lunch. No one knew where he was. He was not in the
study hall or in the dormitory. It was already two o'clock in the
afternoon when a friend of his-concerned at Dominic's disappear-
ance-told Don Bosco about it. Don Bosco immediately guessed
that Dominic was in church-as had been the case other times-
and he was right. Without saying a word to anybody he went there
and found Dominic in the choir behind the main altar; he was
standing motionless, one foot over the other, one hand resting on a
bookstand, the other pressed against his heart. His face was turned
toward the tabernacle and had such an angelic expression as to defy

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A New Wing at the Oratory
303
description. Don Bosco called to him, but when he received no
answer, he shook him. The saintly young boy looked at him and
asked: "Is Mass over already?"
"Look, Dominic," Don Bosco answered, showing him his watch.
"It's two o'clock." Dominic's face clouded. He apologized for this
involuntary transgression and turned to go to class, but Don Bosco
sent him to lunch, and lest Dominic be embarrassed by questions
from his classmates, he added: "If anybody asks where you were,
say that you were carrying out an order of mine."
The schools that have such boys are truly fortunate. At the Ora-
tory, there were other boys like Savio.
Another memorable event that month was Constitution Day.
John Villa reports:
On this occasion, in order to keep the hundreds of day boys from
roaming the city looking for fun and perhaps thereby suffering spirit-
ual harm, Don Bosco bought a great quantity of small salamis, buns,
and tiny bottles of wine, and hung them from clotheslines all over
the playground. The sight of these unusual decorations naturally de-
lighted everyone. On the previous Sunday Don Bosco had asked all the
boys to be punctual at the church services. Now he stated: "A benefactor
gave me some money to decorate our playground with lights on this holi-
day, but I got a better idea. Rather than please the eye, I thought of
filling your stomach by buying all these goodies for you. Did I do the
right thing?" A surge of applause drowned out his words. He then went
on: "Now each of you will draw a number from this bag, and Lady Luck
will team you up groups of three for a snack of bread, salami, and
wine." The drawing then began and kept us amused for quite a time.
After that in groups of three, including the boarders, we all enjoyed
our snack.
The third and last event that added joy to this .month's celebra-
tion was an outing at Susa. We find mention of it in a letter of
Don Bosco to Canon Rosaz:
My dear Canon:
Turin, May 26, 1856
Within a few days you will receive a visit from the organist whom
we discussed. I think he will meet your expectations.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
At present I regretfully cannot accept the young shoemaker because
part of a building has been demolished to make room for a new one.
I can perhaps be more helpful to the young student. Meanwhile, let
him finish his Latin course. If he should happen to come to Turin,
tell him to see me. Then during the summer vacation, with God's
help, we may be able to fix him up.
Have no scruples about hearing confessions during the choir recita-
tion of the Divine Office if someone asks you, or if penitents are waiting
near the confessional. Father Cafasso is also of this same opinion.
Our little. rascals will play some musical selections for you when
they come to bother you at the solemn closing of the month of Mary.
I hope to be in Susa soon. We shall then discuss all our business.
Give my best to the vicar general and to Canon Gey.
Your sincere friend,
Fr. John Bosco
The Oratory boys went to Susa on the first Sunday in June. On
June 8, L'Armonia, after stating that it was impossible to ade-
quately describe the solemn closing of the month of May, went on
as follows:
Leaving everything else to a better writer, we only want to tell you
about the exquisitely devout singing by the young pupils of the Oratory
of St. Francis de Sales, founded by that apostolic man, Don Bosco.
Both the selections and the singing were superb. By their modest and
devout behavior, these good boys showed that they inwardly felt what
they so harmoniously expressed by their voices. We all know_ what a
rare thing it is to see a choir attending church services respectfully
and devoutly. However, for once, we were edified in watching the
devout behavior of these young singers as they sang from their hearts.
It is unfortunate that this aspect of educating the young is not more
known and practiced, so that we can free our churches from the des-
ecration brought on by profane music and by even more profane
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CHAPTER 38
A Spur to Charity
Ul E have not yet mentioned an association which was
founded by Don Bosco around 1854 to benefit the festive oratory
boys and which was accorded proper recognition on May 11, 1856.
We have already seen1 that as early as 1850, in an effort to
promote the practice of Christian virtues, especially the spiritual
and corporal works of mercy as exemplified by St. Vincent de Paul,
Don Bosco had supported the establishment of a chapter of the
St. Vincent de Paul Society in Turin where it was still unknown.
By the end of 1853, to his great delight, the number of such chap-
ters had increased to four. In 1854 a special committee was set up
to look after the indigents whose number had increased in the wake
of the cholera epidemic, especially in Bargo Dora. From August 27
to November 30 of that year this committee assisted 430 families
in that area at a cost of some three thousand lire.
While rendering assistance, the committee discovered that a large
number of its charges came from Savoy and France. Therefore, it
was thought advisable to set up a chapter exclusively for them under
the patronage of St. Francis de Sales. Since Father [Gaspard]
Mermillod-who later became the bishop of Geneva and then a
cardinal-happened to be in Turin at the time, he formally estab-
lished the new chapter. Undoubtedly, Don Bosco must have had a
hand in this too, just as he did in bringing relief to the people of
Bargo Dora. In fact, both he and Count Charles Cays of Giletta
were of the same mind on this point. The count, a truly inde-
fatigable father of the poor, was the first chairman of the special
council of the St. Vincent de Paul Society. He often rriet with Don
Bosco when teaching catechism in the festive oratories of Valdocco,
1 See Vol. IV, pp. 47ff. [Editor]
305

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Porta Nuova, and Bargo Vanchiglia and also in the homes of
cholera victims while bringing them help and comfort. As regards
the young immigrants from Savoy and France, Don Bosco was
acquainted with quite a few of them, since they had frequented the
Valdocco festive oratory. He knew where they lived as well as their
favorite hangouts, their employers, and their working conditions.
Even after the St. Francis de Sales chapter of the St. Vincent de
Paul Society ceased its activities in 1860, he kept in touch with
these boys for a number of years, helping them spiritually and-
as much as his limited resources would allow-also materially.
But before the end of 1854, not fully satisfied with the help then
being given to the poor, Don Bosco established within the Oratory
a small chapter similar to the St. Vincent de Paul chapters, under
the patronage of this saint and St. Francis de Sales. In this under-
taking he had the full approval and support of those members of
the St. Vincent de Paul Society who for many years, attracted by
his zeal, had continued to come to the Oratory to teach catechism
-namely, Marquis Dominic Fassati, Count [Casimir] Radicati of
Brozolo and Marquis [Ludwig] Scarampi; in addition to university
professors and wealthy merchants. He started the chapter after care-
fully studying the regulations of the St. Vincent de Paul Society and
the means suggested to achieve its purpose. His primary aim, how-
ever, was to train these boys to do good rather than to give help to
their relatives. Therefore, with this in mind, one day he announced
his intention to establish a chapter. He also exhorted the boys to
join, and a goodly number of the older ones-both day and boarders
-did. A president, secretary, and treasurer were elected at the
opening session. Among the first presidents was Serra, who later
became bursar of the Collegio Nazionale in Turin. In the course of
years Father Michael Rua, Father Juµus Barberis, and Father
Dominic Bongiovanni served as secretaries.· Among the members,
we may mention Peter Enria, Father John Anfossi, Father John
Turchi, and John Villa, all of whom can vouch for the authenticity
of our account.
"Whenever new members were admitted," John Villa stated to
us, "Don Bosco would say a few encouraging words. For example,
when John Garino was admitted some years later, Don Bosco-
taking his cue from a sculptor in marble whose studio was located

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307
in Via della Consolata and whose name also was Garino-re-
marked: 'As that sculptor carves beautiful images in marble, you,
Garino, should carve salutary maxims, holy resolutions, and good
example in those with whom you come into contact.' He also
stressed that while the society aimed at doing good to others, the
members should first aim at improving themselves." Every Sunday,
in teams of two, the twenty or so members carried out their assign-
ments; each team had to visit one or more poor families, bringing
them material and moral assistance. In particular, they had to
remind the parents of their obligation to provide for the Christian
education of their children and to urge them to send their children
to catechism class and to the festive oratory.
These teams were warmly welcomed not only for the help they
brought but also because their frequent visits were permeated with
the charity and respect that Don Bosco had suggested. The visitors,
on the other hand, profited greatly by learning :firsthand the needs
of the poor and the best way to alleviate them. Later on, when
they left the Oratory, they were ready to join the regular chapters
of the Society of St. Vincent de Paul where they once again found
means to achieve greater personal sanctification and also had the
opportunity to meet new friends, many of whom were of a higher
social status.
The meetings of the Oratory chapter were held in the superiors'
dining room at about one-thirty in the afternoon. Don Bosco was
usually present. Occasionally, distinguished members of the Turin
chapters, such as Count [Pio Galleani] Agliano, Commendatore
[Joseph] Cotta, and Count Charles Cays would also attend.
The meetings would open with a prayer and the reading of the
minutes. Then, after a report on the home visits, merit points were
awarded to the boys in those families whose conduct had been good,
as far as the visitors could ascertain. The boys with the highest
number of merits received clothing, footwear, or wholesome books
at the end of the month. At the end of the meeting a collection
was taken up among the members, and even the poorest of them
would find some way to contribute their mite in response to Don
Bosco's wish that they develop a spirit of generosity. Naturally the
amount collected was not too substantial unless Count Cays, Count
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
their contributions. Don Bosco also gave his donation. Thus a
small relief fund was always available.
The most suitable hour for the Sunday visits to poor families
was between ten and ten-thirty in the morning when their boys-
mostly under fifteen years of age-were at the festive Oratory. The
visitors then could feel quite free to ask about their conduct. Some-
times the parents would be somewhat less than truthful, praising
their sons just to help them get a prize. However, the visitors would
doublecheck by calling on the boys' employers. Upon their return
to the Oratory the visitors would admonish their young charges, if
necessary, or kindly exhort them to say their morning and night
prayers, to receive the sacraments more regularly, and to be more
respectful and obedient to their parents or more diligent at their
jobs. To make such advice more palatable, a small lottery was
arranged each month just for these boys.
The St. Aloysius Oratory had a similar chapter, and both of
them eventually initiated and maintained contacts with the St. Vin-
cent de Paul Society which in 1856 had seven chapters in Turin
and ten in other cities of Piedmont. This growth had led to the
formation of a superior council in the capital and to the election of
Count Charles Cays as its president. Eager to help Don Bosco with
the chapters established at his festive oratories, Count Cays took
them under his wing and declared them to be "affiliated," a status
they retained ever afterward. This affiliation was solemnized in the
St. Francis de Sales and St. Aloysius oratories on the feast of Pente-
cost in 1856. Among the members were John Villa and the clerics
[Michael] Rua and [John Baptist] Francesia. From then on, the St.
Vincent de Paul Society included, in some measure, its two "affili-
ates" in the fund distribution.
Don Bosco derived another important advantage from this asso-
ciation: the start of a most cordial relationship with the presidents
of superior councils and local chapters and with members of various
Italian and French chapters. Canon John Anfossi gave us the fol-
lowing information about one of the meetings at which he was
present:
Sometime between 1854 and 1856, on a Sunday, four illustrious
noblemen-Duke [Thomas] Scotti of Milan, Marquis [Francis] Patrizi

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309
of Rome, Marquis [Dominic] Fassati of Turin, and Count [Charles]
Cays---came to the Oratory to attend the meeting of the "affiliated"
chapter whose members made home visits to the poor accompanied
by members of the St. Vincent de Paul Society.
Don Bosco welcomed them courteously, but in order not to leave
his boys unsupervised during recreation, he invited them with all
simplicity to sit on a wooden bench in the middle of the playground
and excused himself. Then, when the games were over, he handed
each one a catechism and asked them to take over a class, and they
graciously obliged.
They were also very pleased with the meeting which took place after
church services. After observing the fine attendance, sensing its spirit,
and listening to Don Bosco's instructions to prepare them for his work
of charity, they were fully convinced of the great amount of good they
were doing.
John Villa also recalls that the president of the St. Vincent de
Paul Society in Rome presided at another meeting. He addressed
such moving words to the Oratory chapter that when he had fin-
ished, Don Bosco paid him the following compliment: "You talk
like an apostle."
We shall recount other episodes on this subject at the proper
time. However, we cannot refrain from anticipating a bit by giving
our readers a bird's-eye view that will enable them to have some
idea of how Don Bosco's affiliated chapters began, grew, and ended.
They prospered until the time that the St. Vincent de Paul Society
had grown sufficiently to take over the relief work in all the places
where it had been established. [We shall now give a brief chronol-
ogy.]
1859: "Affiliated" chapters established at the oratories of the
Guardian Angel in Borgo Vanchiglia and of St. Joseph at Borgo
San Salvatore in Turin. This latter was the property of Mr. Charles
Occelletti.
1860: Termination of the affiliated chapter at the St. Aloysius
Oratory at Porta Nuova.
1864: Termination of the affiliated chapters at the oratories of
the Guardian Angel at Borgo Vanchiglia and of St. Joseph at Borgo
San Salvatore.
The only affiliated chapter that still continued to function fof

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
many years was the original one founded at Valdocco. Among the
members were Paul Albera, James Costamagna, Costanzo Rinaudo,
Louis Jarach, Joseph Lazzero, and Francis Provera. A statement,
apparently written in 1872, describes the work still being done,
corroborating what we have said and shedding some light on its
closing phase. Composed as an official introduction to the minutes
of a meeting, it anticipates some important events, but we shall
present it without interpolation, leaving the treatment of those
events to the proper time:
Society of St. Vincent de Paul
Affiliated Chapter of St. Francis de Sales
The principal purpose of this chapter is to give spiritual and material
assistance to poor boys of Borgo Dora and Valdocco who attend serv-
ices in the Church of Mary, Help of Christians.
Spiritual program for Sundays and holy days: catechism from three
to four P.M., singing of the Ave Maris Stella and Magnifi,cat, a sermon
especially suited for boys, and Benediction of the Blessed Sacrament.
About two hundred boys attend these meetings each Sunday and
are taught catechism by the members of this chapter. To attract young-
sters the members give them medals, copies of Letture Cattoliche, and
devotional books such as The Companion of Youth and the Key of
Heaven.
Every month some boys are admitted to First Communion. On these
occasions Don Bosco treats them to breakfast. Unfortunately many
of the older boys have to work on Sundays and so can rarely approach
the sacraments. An average of one hundred boys go to confession each
month.
Material assistance is given to the more destitute boys who regularly
attend catechism class and are entitled to special help and home visits.
Twenty attendance stamps will entitle them to a suitable prize, usually
some clothing.
About fifty boys are looked after by this chapter, whose membership
numbers about thirty; all belong to the Oratory of St. Francis de Sales.
Since the members themselves cannot collect enough money for the
prizes, lotteries, and small gifts that are given from time to time to
the boys in order to attract them to church services, Don Bosco, our
common father, makes up the difference.
The chapter meets every Sunday at two in the summer and at half-
past one in the winter at the Oratory of St. Francis de Sales.

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Several generous townspeople occasionally attend our meetings and
contribute to the collection, which normally does not exceed thirty or
forty centesimi per week, since the members are poor boys who are
in great need of help themselves.
Don Bosco founded this chapter for his own boys in 1854. Count
[Charles] Cays, president of the St. Vincent de Paul Society in Piedmont,
always protected this chapter, and by affiliating it with his own, he
provided it with vouchers for the families of the boys attending the
festive oratory. He also allotted it unusually substantial donations from
time to time. Many noblemen occasionally attended our meetings. This
chapter was not strictly fashioned after the St. Vincent chapters in Paris,
since it was exclusively concerned with boys. Things went on like this
for many years, with the Oratory boys-members of this chapter-
visiting the families under their care.
When Count Cays' term of office expired, his successor, Mr. Fer-
rante, abiding strictly by the rules, no longer recognized the Oratory
chapter and stopped the vouchers. Then, little by little, the noblemen
and gentlemen who used to come to our meetings also withdrew, and
by 1871 only Count Provana of Collegno and Chevalier Pulciani still
attended. Finally our chapter stood alone. Nevertheless, the successor
of Count Cays and his two other successors, Baron Ricci and Falcone,
were always favorably disposed to Don Bosco and to his Oratory.

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CHAPTER 39
The Immaculate Conception Sodality
IN 1856 a new sodality was founded at the Oratory to
exist side by side with the "affiliated" chapter of the St. Vincent de
Paul Society. For some time there had been a noticeable decrease
in the degree of fervor and diligence at the Oratory and as a result
things did not always run as smoothly as before. This was mainly
due to an influx of new boys with a great variety of temperaments
and backgrounds. One weekday morning, something most unusual
occurred at Mass: not one boy went to Holy Communion. (We must
note, however, that on Sundays nearly everyone received.) Don
Bosco, the celebrant, had uncovered the ciborium only to cover it
again and replace it in the tabernacle.
One of those present was Celestine Durando. He had arrived at
the Oratory on April 30, but went to school at the Collegio Nazio-
nale. On his way there with Joseph Bongiovanni-who also at-
tended a private school in town-Durando remarked to him as they
reached Valdocco Circle: "Did you notice? Don Bosco must have
felt quite sad."
That same afternoon, after they had returned from school, they
called together some schoolmates-[John] Bonetti, [Louis] Marcel-
lino, [Joseph] Rocchietti, [Victor] Vaschetti, and Michael Rua-
and decided to form a group whose members would go to Com-
munion on different days so that no day would go by without some-
one receiving. This initiative of theirs greatly consoled Don Bosco.
Needless to say, Dominic Savio had eagerly joined this group.
However, acting upon a suggestion of Don Bosco, he planned to
make it permanent. With his usual zeal, therefore, he selected
several most trusted friends and asked them to join him in found-
ing a sodality to be called the Immaculate Conception Sodality. Its
312

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The Immaculate Conception Sodality
313
purpose was to seek the protection of the Mother of God in life and
especially at the hour of death by promoting practices of piety in
honor of Mary Immaculate as well as frequent Communion. After
consultation with his friends, and with the assistance of Joseph
Bongiovanni, Dominic drafted a set of regulations. Then, after
much thought, on June 8, 1856, nine months before his death, he
read them aloud as the sodality members knelt before Our Lady's
altar. We report them here as a possible source of inspiration to
others:
To obtain the protection of the Blessed Virgin in life and in death
and to dedicate ourselves entirely to Her service, we (names followed)
on this eighth day of June, after receiving the sacraments, promise to
practice a filial and unfailing devotion to Our Lady. With our superior's
permission, we, kneeling at Her altar, promise to imitate, as far as pos-
sible, the virtues of Louis Comollo, and we resolve:
I. To keep all school rules faithfully.
II. To help our fellow students by charitably admonishing them and
by urging them to be good, especially by our good example.
III. To make good use of our time. In order to more easily follow
this program to which we want to bind ourselves, we submit the follow-
ing rules for our director's approval:
1. Our first rule will be perfect obedience to our superiors in whom
we place full confidence.
2. Our first responsibility will be to carry out our duties.
3. Mutual charity will bind us together, causing us to love all our
schoolmates impartially and to admonish them when we see that it will
help.
4. Every week we will hold a half-hour meeting. After a prayer to
the Holy Spirit and a brief spiritual reading, we will discuss the sodality's
progress in virtue and piety.
5. We will correct each other's faults privately.
6. We will strive to avoid even the slightest unpleasantness among
ourselves, and we will patiently endure those who bother us.
7. No special prayers are prescribed. Each one, after finishing his
duties, will use his time as he thinks best for the welfare of his soul.
8. The following practices are suggested: reception of the sacraments
as often as permitted; Communion on Sundays and holy days, during
novenas, on Our Lady's feasts, on the feasts of the Oratory patron saints,
and on Thursdays, unless otherwise prevented.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
9. Every day, especially during the rosary, we will pray for our sodal-
ity and ask Mary for the grace of perseverance.
10. We will consecrate each Saturday to the Blessed Virgin by some
act of devotion in honor of Her Immaculate Conception.
11. We shall strive to always be exemplary during prayers, spiritual
readings, and Divine services, as well as in the classroom and study hall.
12. We will treasure sermons and meditate upon their truths.
13. We will not waste time, so that we will be able to avoid tempta-
tions that result from idleness and the like.
14. After doing our work, we will devote our free time to useful pur-
suits, such as reading devout and instructive books on prayer.
15. Recreation is prescribed, or at least permitted, after meals, classes,
and study periods.
16. We will bring to our superiors' attention whatever can help our
moral welfare.
17. We will not take advantage of our superiors' goodness by asking
for too many privileges. We seek to keep the school rules perfectly, and
we realize that all too often they are broken by the abuse of such privi-
leges.
18. We will not complain about food and will try to keep others from
doing so.
19. All applicants must first purify their souls in confession and re-
ceive Holy Communion. Then they must prove their resolve by their
conduct for a week. They must also read these regulations carefully and
promise God and Our Lady Immaculate that they will obey them.
20. On the day that a new member is admitted, all the sodalists will
receive Holy Communion and pray to Our Lord to grant perseverance,
obedience, and Divine love to their new member.
21. This sodality is under the protection of the Immaculate Concep-
tion, whose title we take and whose medal we wear. A sincere, child-
like, and unlimited confidence in Mary, a tender love, and a constant
devotion to Her will help us to overcome all obstacles and make us
firm in our resolves, kind toward others, and exact in all things.
Lastly, we advise all members to imprint the holy names of Jesus
and Mary first on their hearts and minds, and then in their books and
other things that they use each day.
We ask our director to read these rules and to give us his opinion
about them. We assure him of our complete willingness to accept what-
ever amendments he will consider suitable.
Our Blessed Mother inspired this sodality. May She bless our efforts,
smile on our hopes, and grant our desires. Shielded by Her mantle and

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strengthened by Her power, we shall brave the storms of this perilous
sea and overcome our infernal enemy. With Her help we hope to edify
our companions and to be a source of joy to our superiors and loving
children of Our Heavenly Mother. If God will grant us the grace to
serve Him as priests, we will strive to do so with all our strength. Dis-
trustful of ourselves but relying completely on God's aid, we hope that
after this exile on earth, consoled by Mary in our last hour, we may
reach that reward prepared by God for those who serve Him in spirit
and in truth.
Don Bosco carefully studied this program and then approved it
under the following conditions:
1. These promises do not have the binding force of vows.
2. They do not bind under pain of sin.
3. At the meetings, works of charity will be proposed, such as clean-
ing the church, helping some particularly backward boy, or teaching
him catechism.
4. Weekdays shall be so parceled out that there shall be some who
receive Communion each morning.
5. No other practices of piety are to be added without the superiors'
permission.
6. Promoting devotion to Mary Immaculate and to the Blessed Sacra-
ment should be the basic purpose of this sodality.
7. Before being accepted, each candidate must read the life of Louis
Comollo.
Dominic Savio was the ideal boy to found such a sodality. He
was friendly to all, respected even by those who did not particularly
like him, and endowed with the knack of getting on well with every-
body. He was so genuinely virtuous that his superiors suggested that
he mix in with some rather unruly companions in order to lead
them to God. He knew how to use games and casual conversations
to make spiritual conquests. However, he chose his best friends
from among the members of the Immaculate Conception Sodality.
With them he planned and carried out works of charity. The sodal-
ity meetings were authorized by the superiors, but they were con-
ducted and controlled by the boys themselves, even when some
cleric or priest attended. The members were picked from among
the most level-headed and pious boarders in every grade. By unan-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
imous consent the cleric Rua was elected president. Even then
he was considered the most trusted and exemplary of Don Bosco's
spiritual sons.
The weekly sodality meetings (which began during the novena
of Our Lady of Consolation1 ) opened with a short spiritual read-
ing; a secretary took down the minutes. At these meetings the boys
discussed the manner of celebrating novenas of the more solemn
feasts, designated the specific weekdays on which the members were
to receive Communion, and assigned to each member those of their
schoolmates who needed greater moral assistance.
In this matter they acted with wise concern. First they made a
list of boys who were frivolous, remiss in their duties, negligent in
receiving the sacraments or in carrying out their practices of piety,
or under suspicion of reprehensible conduct. They studied their
temperaments and then assigned them to the sodality members who
seemed the most likely to succeed in helping them. These young
apostles then went about their tasks, employing every device that a
sincere Christian concern would suggest to put a boy on the right
path. At the next meeting they reported on the result of their efforts,
received advice on how to achieve better results, and discussed other
matters that they considered conducive to the Oratory's well-being.
The sodality members were like guardian angels-unseen but active
-each watching over his charge, hovering about him, and seeking
to gain his friendship, without, however, attracting their school-
mates' attention or, for that matter, even the attention of the boy
directly concerned. If he seemed to associate with questionable
schoolmates, the sodality member would promptly go over to him,
find out what he read, lend or give him good books, and join him
at games. After winning his friendship through kindness and, if
necessary, through most generous and ingenious self-sacrifices, he
would advise, exhort, and urge him to be good; finally, at the right
moment, he would induce him to go to confession.
Many souls were saved by such zeal! The sodality members were
not informers, but protectors of their trouble-prone charges and
even of potential troublemakers-if there were any-by keeping
them out of trouble. They played down the faults of their charges
when talking about them to their superiors and assumed responsi-
1 This feast fell on June 20. [Editor]

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317
bility, before God, for their future conduct. At times they offered
to accept punishments in their stead and even tried to intercede
when any of their charges were threatened with expulsion. In brief,
their apostolate was a most sublime one, demanding solid and pru-
dent virtue. If the boy entrusted to them became sick or needed help
in school or shop, or if he was disappointed by some setback or
misfortune, he could always rely on the wise assistance of a sincere
friend who loved him for Christ's sake. The Immaculate Conception
Sodality was like a sacred legion charged by Don Bosco with watch-
ing lest "the enemy" gain entrance to the Oratory. His watchword
to them was: "Let us safeguard morality! This is what really mat-
ters!" Father Michael Rua stated: "The amount of good done by
the Immaculate Conception Sodality in the course of many years in
setting boys on the right path defies description. Recently, in 1895,
several alumni confided to me that if they were able to remain at
the Oratory and apply themselves successfully to their studies, it
was due to the charitable concern of this or that companion, boys
who I know were members of this sodality."
Inspired by Don Bosco's spirit, these boys did not content them-
selves simply with looking after their charges. They became the
soul and guiding spirit of the Oratory. Scattered in a crowd of noisy,
cheerful boys, by word and example they promoted obedience,
peace, and order. The boys ran around and played in groups, but
in their midst there was always a member of this sodality around
whom all the others gathered and who so unobtrusively managed
the group that as a result there was no grumbling, no swearing, no
foul talk, and no quarreling. Everybody liked him, and whenever
he told some edifying story all listened attentively. In those days
the boys did not line up in going from one place to another. Never-
theless, as soon as the bell rang for class, shop, church, or study, all
noise and games immediately ceased and the various groups moved
like a unit, clustering around one of their number whom they
obeyed almost without being aware of it.
The sodality members also paid special attention to new boys
arriving at the Oratory. Sometimes these youngsters were homesick
or lonesome, especially if this was their first time away from home.
Whenever a sodality member spotted one of them, he would quickly
approach him and engage him in conversation. Then he would

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
invhe him to play, or would brief him about the house and its
customs, while at the same time artfully instilling some wholesome
thought. He would lead him to the chapel to say a Hail Mary before
Our Lady's altar, explain to him what a loving father Don Bosco
was, and finally exhort him to receive the sacraments. Thus evil
was warded off and the good boys strengthened, and the sodality
members themselves also derived spiritual benefit.
As in previous years, Don Bosco suggested that they choose
from among their more virtuous companions a secret monitor who
would charitably point out their faults. "I myself experienced,"
Father Rua stated, "how good our father's advice was. In my
boyhood I learned from my secret monitor the value of time and
began to use it more fruitfully."
The Immaculate Conception Sodality-the nursery of the first
members of the Salesian Society-was founded in the same year
that Pius IX extended the feast of the Sacred Heart of Jesus to the
whole Church with its proper office and Mass, and in the same
month that is dedicated to the Sacred Heart. Thus the month of
June also brought joy to Don Bosco, just as the month of May had
done. During this month Don Bosco received a letter from Dominic
Ruffino, a deeply religious student of rhetoric at the Giaveno semi-
nary. Don Bosco felt certain that one day he would be among his
most efficient co-workers at the Oratory. He replied as follows:
Beloved son:
Turin, June 13, 1856
You did well to write. If you will open your heart to me, you will find
that I am a friend ready to do all I can for your welfare.
Offer up your work to God and be devoted to Mary. We shall talk
at greater length when you come to Turin. May the Lord bless you.
Pray for me. Wholeheartedly I am,
Yours affectionate!y,
Fr. John Bosco
Don Bosco also received other joyful news from Rome. On
June 10, the Pope granted a plenary indulgence to all who visited
St. Francis de Sales Church at the Oratory on the principal feasts
of the Blessed Virgin and also on the feasts of St. Francis de Sales

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and of St. Joseph's death. On June 13, two other rescripts2 granted
seven years and seven quarantines once a month to those making
the Exercise for a Happy Death in the aforesaid church, and an
identical indulgence to all the faithful attending the Christmas Mid-
night Mass at the Oratory. Don Bosco received these priceless
favors with deep reverence and heartfelt joy.
To add to the joy, on June 15, 1856, the Piedmontese troops that
had gone to the Crimea3 arrived back in Turin. They attended Mass
celebrated on the parade grounds by Archbishop [Alexander] d'An-
gennes of Vercelli and sang a Te Deum amid the salvos of cannons.
Afterward, several of these veterans-former pupils of the festive
oratory for whom prayers had been offered-came to Valdocco
to see Don Bosco and were warmly welcomed. Joseph Morello was
one of them. 4
Warm enthusiasm was displayed on the feasts of St. John the
Baptist and of St. Aloysius. For the latter occasion Don Bosco had
the Paravia Press print 7,500 holy pictures of this saint.
On June 28, L'Armonia carried the following notice about this
celebration:
Tomorrow, June 29, the feast of St. Aloysius Gonzaga will be cele-
brated with the customary solemnity and devotion at the Oratory of St.
Francis de Sales. We believe that the faithful will not find a more edify-
ing sight than the one they will see on this day when crowds of boys
reverently and devoutly fill their church. The day's program is as follows:
Morning
Haly Masses, Confessions and Communion
9-Recreation
10-Solemn High Mass
Afternoon
3-Solemn Vespers, Sermon, Procession, Benediction of the Blessed
Sacrament
5-Lottery for Adults
6-Lottery for All
7-Concert and Other Entertainment
2 These have been omitted in this edition. [Editor]
8 See pp. 185f, 188f. [Editor]
4 See Vol. IV, pp. 329ff. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
A plenary indulgence may be gained by those who, having gone to
confession and received Holy Communion: will visit this church and
pray for the intention of the Holy Father (Decree of Pius IX, Sept. 28,
1850).
The devil must have trembled with rage at seeing the peace reign-
ing at the Oratory and the good work done by the Immaculate Con-
ception Sodality. In those days the playground had not yet been
entirely walled in to keep out strangers. Consequently, for several
years the d(?vil's agents occasionally showed up among the boys,
especially when Don Bosco was away. Judging by their appearance,
they most probably were Waldensians-or, to speak more accu-
rately, disciples of Judas. With a smirk on their faces, they usually
approached a group to start off some devious conversation. One
such messenger of evil was a morally corrupt but astute young man
whose looks, suave manners, and entrancing words seemed to
charm the boys. His mere presence acted like a magnet in drawing
to him crowds of unwary youngsters, but the Immaculate Concep-
tion Sodality members were on guard and discreetly steered them
away from this serpent and others like him.
Once, during recreation, a man mingled with the boys in their
games and loudly began to talk to one of them. Cunningly, he first
told amusing tales. Egged on by curiosity, other boys soon crowded
around him, listening eagerly to what he was saying. As soon as he
had a sizable audience, he switched the topic to religion, and as
such people do, he uttered gross absurdities, ridiculed the most
sacred things, and cast aspersions on priests and religious. Several
boys, sickened by such godless talk but too timid to speak up,
walked away, but many thoughtlessly stayed on. Then Savio hap-
pened to come along. No sooner did he realize what was afoot
than he fearlessly turned to his schoolmates and said: "Let's go!
Let's leave this wretch alone. He's trying to ruin our souls." All
promptly obeyed him, and the man went off and was seen no more.
On another occasion a youngster who was not an Oratory boy
brought in a newspaper with indecent and irreligious illustrations
that would have made a pagan blush. Other youngsters gathered
about him to look at them. Savio also ran up, thinking that there
was something inspiring to look at, but when he saw the pictures he

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The Immaculate Conception Sodality
321
smiled scornfully, took the paper, and tore it to shreds. A hush
settled over the crowd as the boys stood speechless.
"God help us!" exclaimed Dominic. "Have you forgotten every-
thing that you've been taught? Our Lord says that a single glance
can soil our souls, and you go ahead and gloat over things like this!"
"We were only looking at them for fun," one replied.
"Sure, it was fun, laughing yourselves right into hell. Do you
think that you'll still be laughing if you land there?''
No one dared to reply.
Meanwhile, t4e June-July issue of Letture Cattoliche had been
published. Entitled Brief Refiections on Conforming to God's Holy
Will, it had been printed at Ivrea by the Tea Press. This anonymous
booklet, full of sound doctrine, spiritual comfort, tenderness, and
love, was very helpful to souls in showing that God's will is always
for our own good and that peace and perfection can be attained only
by following it.

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CHAPTER 40
Don Rosco's History of Italy
IN 1856 not only the Oratory boys, but all Italian
children benefited from a handsome gift-Storia d'Italia-which
was an imperishable proof of Don Bosco's sincere love for youth,
the hope of both Church and country. Readers may perhaps wonder
how Don Bosco, burdened by his many endeavors and the respon-
sibility of managing his vast family, could still find time to compile
and publish The History of Italy, one of his finest and most impor-
tant writings.
Father Joseph Cafasso had been instrumental in speeding up this
work. Don Bosco had called on him one day for advice. After show-
ing him two large composition books, one of which was entitled
The History of Italy and the other Handbook for Confessions of
Youth, Don Bosco asked him: "Which should I work on?"
Personally he leaned toward the latter because some priests were
belittling this ministry. The prejudiced belief that it was a waste of
time, the impatience and annoyance caused by the thoughtlessness
and ignorance of most children, and the priests' lack of experience
in dealing with them had brought about the sad result that very
few priests really understood the value of, or cared to hear, chil-
dren's confessions. As a result, most children received the sacrament
only at Easter.
Nevertheless, Father Cafasso replied without hesitation: "Write
the history of Italy," and Don Bosco heeded his advice. However,
there were other reasons for doing so. In those days anticlerical
authors shamelessly kept distorting Italian history with handbooks,
compendiums, and summaries. With no regard for truth they res-
urrected malicious falsehoods against the Church and portrayed
the popes as the enemies of Italy by distorting, misrepresenting, and
322

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Don Rosco's History of Italy
323
altogether ignoring their most glorious achievements. Furthermore,
they presented complete fabrications-products of a sick imagina-
tion-as historic truths, and these contributed to put the papacy
in a bad light. The very popes who had most deserved the gratitude
of Italy were blamed for its reverses. To make matters worse, these
handbooks or summaries were beginning to be adopted as textbooks
in elementary and secondary schools. Moreover, three Protestant
periodicals were openly and virulently attacking the papacy, while
the anticlerical press continued to hammer away at the temporal
power of the popes, falsifying its origins and purpose and impugn-
ing their juridical rights.
These betrayals of the truth and this poisoning of youngsters'
minds deeply disturbed Don Bosco, and so he set out to provide
an antidote. He dictated the entire text of The History of Italy to
the cleric Michael Rua. Then, when the manuscript became hope-
lessly marked up with corrections, young Melchior Voll-later an
attorney, a mayor of Turin, and a senator-helped Don Bosco to
recopy the whole manuscript while the two were guests of Count
Roasenda. The manuscript was given to the Paravia Press in 1855.
Its pages present a defense of the Church by stressing the popes'
great services to civilization and to Italy in particular, and they
convincingly prove that the temporal power of the popes was neces-
sary for the free exercise of their spiritual authority.
Don Bosco divided the history of Italy into four periods:
1. From the earliest inhabitants to the beginning of the Christian
era when the Roman Empire was unified under Augustus.
2. From Augustus to the fall of the Roman Empire in 476, the
period when Christianity became firmly established all over Italy.
3. From the fall of the Roman Empire to the discovery of
America.
4. From the discovery of America to the present, the period
commonly called "Modem History."
While other authors split Roman history into three parts-the
Kings, the Republic, and the Empire-Don Bosco divided it into
two parts-pagan Italy and Christian Italy-thus again revealing
the subjects that he most cherished: Jesus Christ, His Vicar, and
His Church. Characteristically, nearly all the chapters ended with
a quotation from the Book of Proverbs.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
As the work of composition progressed, Don Bosco regularly
sent the galleys to Father Amadeus Peyron1 for his opinion. Trying
to be helpful, the professor generously corrected them, but when
he read them over he realized that Don Bosco's version was better,
and so he erased all his corrections. Father [John] Garino is our
authority for this.
On this occasion, however, Father Peyron did give Don Bosco
a good piece of advice that he never forgot. Among the biographical
sketches of illustrious Italians, Don Bosco had included one of
Vittorio Alfieri. This prompted Father Peyron to ask: "Why did
you mention Alfieri in a book intended for children? This writer
has led an immoral life, spawned pernicious ideas, and done a great
deal of harm. Take him out. The sooner he is forgotten, the better.
If you mention or condemn him-or, worse still, praise him for
anything-you will only arouse curiosity and the desire to read his
works to the boys' great harm. Take him out." Don Bosco did so,
and in later years he would make a point to warn his co-workers
never to mention or to cite unprincipled authors and, still less, to
praise them for their style or any other reason.
Another person whom Don Bosco consulted was his former pro-
fessor, Father Peter Banaudi.2 Perhaps he sought his opinion mainly
in regard to the evaluation of certain events of church history, as we
gather from the following letter:
My dear Professor:
Turin, December 5, 1855
I am sending you some more pages of The History of Italy, trusting
that you will be as helpful as in the past. The work is about ready to go
to press. I expect that I will be able to send you the rest of the pages
soon.
My grateful thanks to you. Love me in the Lord and believe me to be,
Your most grateful pupil,
Fr. John Bosco
The History of Italy was published about the middle of 1856,
with a first printing of 2,500 copies. Don Bosco's explanation of
1 A renowned professor at the University of Turin. [Editor]
2 See Vol. I, p. 244. [Editor]

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the purpose of this book is worth repeating here, since it reveals
how the proper education of youth was foremost in his mind and
the main objective of all his efforts:
It is universally recognized that just as food should be suitable to the
person taking it, books should likewise be adapted to the intelligence of
the readers for whom they are intended.
Following this principle, I decided to write a history of Italy for young
people along the lines I have followed in other works for the same age
group regarding subject matter, style, and size. I limited myself only to
events which are historical and morally constructive; I left out doubtful
incidents, private opinions, excessive quotations, and complicated po-
litical matters which are useless and sometimes harmful to youth.
Nevertheless, I can assure the reader that I have not written a single
paragraph without checking the most reliable authorities and, as far as
possible, authors who are contemporary or at least close to the period
in question. Nor have I neglected modern authors of Italian history,
taking from each what best seemed to serve my purpose. I have done
my utmost to make my work useful to youth-that portion of society
which constitutes our great hope for the future. Every page was written
for one purpose: to present historical truth that will kindle love for
virtue, horror for sin, and respect for authority and religion. The favor-
able reception accorded several other booklets of mine encourages me
to hope that this, too, will be well received. Should it benefit anyone, let
him thank the Dispenser of all good things, to whom I consecrate my
humble efforts.
The book was warmly praised by critics. A former Salesian pupil,
Father Trusso, now a teacher, told us that an eminent Sicilian pro-
fessor exclaimed after reading it: "The man who wrote this is a
saint!"
The learned writers of the Jesuit periodical La Civilta Cattolica
praised the work to the skies, declaring that perhaps no other book
of its kind in Italy could compare with it. They praised it again in
another issue of their periodical in the following words: "In the
hands of that excellent author, Don Bosco, history is not something
to be twisted for the sake of airing dubious political opinions or
hypocritical claims to freedom of expression. Unfortunately, this
has too often been the case with the many handbooks, compen-
diums, and summaries that have flooded Italy lately and wormed

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3 26
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
their way into many schools of presumably good repute. The
author's concern for truth, thorough treatment of the subject, clear
style, and balanced presentation are matched by his orthodoxy of
doctrine and principles, whether moral, religious, or political."
L'Armonia, in its issue of October 21 [1856] (Year 13, Series 5,
Vol. 3, p. 474) carried this article:
Simpletons posing as educators are presently engaged in promoting
books that are hastily put together and, worse yet, often tainted with
teachings harmful to youth. For this reason, all the more do we ap-
preciate books that indeed meet the educational needs of youth, our
most precious possession, since it is a well-known fact that the history
of our unfortunate Italy has been grossly twisted to serve the most un-
bridled political and anticlerical passions.
Father John Bosco, the well-known indefatigable and zealous educa-
tor, turned his attention to this field and has just published a 600-page
Storia d'Italia, with a map of Italy. We will not now speak of its literary
or scientific merits, since one cannot digest a book of this size in one
sitting, especially if one is to render sound judgment. Yet, rather than
keep this book from the attention of teachers and parents, we will simply
say that the author, already known for his many educational works, is
ample guarantee for the excellence of the material and of its presentation.
We feel certain that teachers, parents, and all who are sincerely con-
cerned with the education of the young will be grateful to the author
for having taken on the heavy and thankless task of writing a history of
our country which children can read with great benefit rather than with
the danger of harm. Don Bosco's Storia d'Italia has already been
adopted as a textbook in many schools and minor seminaries. We do
not doubt that it will soon be the favorite history textbook of all our
schools.
Some envious person resented this praise and started a rumor
that Don Bosco had stumbled on a Jesuit manuscript in some library
or other and published it under his own name. Don Bosco ignored
the charge, but Father [Matthew] Picco quickly came to his defense.
"A Jesuit indeed!" he cried to those who brought him the news.
"I myself saw Don Bosco write it page by page. It's obvious that
you do not know Don Bosco."
Meanwhile, Don Bosco had hastened to present a deluxe-bound

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Don Bosco's History of Italy
327
copy to the Holy Father, and he was delighted when the Pope
acknowledged the gift through James Cardinal Antonelli:
Very Reverend and dear Don Bosco:
Rome, September 18, 1856
As you requested in your letter of September 7, I promptly presented
the copy of your Storia d'ltalia to the Holy Father. I hasten to inform
you that the Holy Father was pleased to accept this homage addressed
to his holy and august person, and he has asked me to convey to you
his apostolic benediction.
I, too, am grateful for the copy you so kindly sent to me. I thank you
most heartily and beg to remain,
Your true servant,
James Cardinal Antonelli
Don Bosco sent other complimentary copies to various friends
and benefactors. Among his replies we report the following:
Very Reverend and dear Don John:
Milan, October 29, 1856
I have delayed thanking you for the precious gift of your carefully
compiled compendium of Italian history from its earliest beginnings to
our own times because until now I have not had the time to read and
appraise the work. Now that I am enjoying the peace of the countryside,
away from the many preoccupations of city life, I am happy to do so
and have nothing but gratitude and admiration for your work. A com-
pendium of the varied history of our beloved country-so renowned in
arts and sciences-must indeed have required a tremendous amount of
your time and effort. I admire the way you have condensed your ma-
terial without distorting historical accuracy and without neglecting any
of the more ill-fated events that have afflicted our country or the glories
that have made her excel. You deserve the gratitude of the youth of
Turin to whom you have lovingly dedicated your work-and, I might
add, the gratitude of all Italians who will certainly be happy to find so
convenient a summary of the history of our country from its beginnings
down to the present time.
I take this opportunity to also thank you for having had your good
pupils sing my modest musical compositions which have enjoyed such
an undeserved success.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Please forgive the length of this letter. Remember me and believe me
when I say that I am at your service in order to be able to show you my
gratitude.
Your grateful servant,
Caesar of Castelbarco
Subsequent editions contained an additional chapter on the con-
quest of Lombardy (1859) and, later, a chronological summary of
the principal events from the peace at Villafranca ( 1859) to the
death of Napoleon III ( 1873). Don Bosco also added biographical
sketches of other illustrious Italians such as [Father] Carlo Denina,3
Joseph De Maistre,4 Antonio Canova,5 Antonio Cesari,<> Vincenzo
Monti,7 Giuseppe Cardinal Mezzofanti,8 Silvio Pellico,9 Antonio
Rosmini,10 Carlo Boucheron,11 Pier Alessandro Paravia,12 Amedeo
Peyron, and Alessandro Manzoni.13
After praising the works of Alessandro Manzoni-especially I
Promessi Sposi-Don Bosco had some remarks on this novel: "Our
appreciation of this novel does not deter us, however, from criticiz-
ing severely the characterizations of Father Abbondio and the un-
fortunate Gertrude. Surely, in his intent to give us a truly moral
novel inspired by Catholic principles, Manzoni could have given
us niore acceptable characters; even foreign authors have given us
a better picture of a Catholic parish priest. Any youth who has
3 An historian (1731-1813) known particularly for his Storia delle Rivoluzioni
d'Italia. [Editor]
4 A writer and the ambassador of Victor Emmanuel I to Russia (1753-1821).
[Editor]
5 A sculptor and the founder of the modem classic school of sculpture (1757-
1821). [Editor]
6 A lexicographer who championed Renaissance purity in language (1760-1828).
[Editor]
7 A poet and professor of oratory at University of Pavia who served as his-
toriographer of the kingdom of Italy under Napoleon (1754-1828). [Editor]
s A linguist who was in charge of the Vatican library (1774-1849). [Editor]
9 A writer and patriot, especially known for Le Mie Prigioni, the memoirs of
his imprisonment (1789-1854). [Editor]
10 A philosopher and writer who founded the Institute of Charity and served
as an adviser to Pius IX (1797-1855). [Editor]
11 An outstanding Latin scholar and jurist (1773-1838). [Editor]
12 A professor of literature at the University of Turin. [Editor]
13 A novelist and poet who was the leader of the Italian Romantic school ( 1785-
1873). [Editor]

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been taught from his earliest years to love his parents and revere
his pastor cannot help but being unfavorably impressed in reading
this book."
Consequently he did not recommend this book to young readers
because of their inexperience and immaturity. He tolerated it only
when educational authorities made it required reading. From this
we may gather what Don Bosco thought of other novels. He always
maintained that frivolous, romantic novels, although not bad in
themselves, were morally dangerous.
Don Bosco's history of Italy was a godsend both then and later;
it was appreciated both by good Catholics and by those who were
not particularly friendly to the Church. God alone is aware of the
amount of good it did to young people and the evil from which
they were saved. Once they discovered how excellent this history
was, all fathers, teachers, and tutors who were interested in having
their sons or pupils versed in that subject, without having their
minds poisoned, hastened to purchase the book. Over seventy thou-
sand copies were sold in the course of thirty years.
When it was first published, the Minister of Education, Giovanni
Lanza, had the book examined, liked it very much, honored it with
an award of a thousand lire, and expressed the desire to have it
adopted in public schools. Subsequently, a government representa-
tive called· on Don Bosco to inform him that his Storia d'Italia
would be designated as the official textbook in all public schools
if he would agree to eliminate certain paragraphs. Don Bosco firmly
refused this offer, despite the fact that it would have netted him
large profits. Instead, he willingly faced the prospect of enduring
the increased wrath of the anticlericals who now looked upon him
as a reactionary and a leader of the cause favoring the Pope.
Meanwhile, the Oratory boys were assiduously reading the book;
occasionally they could even recite whole chapters by heart. To
encourage them in the study of this subject, Don Bosco praised and
gave prizes to the best ones, a wise custom he had adopted with
those who knew by heart their catechism or the most stirring pas-
sages of bible or church history.
Another important good effect of Don Bosco's Storia d'Italia was
that it served as a model and inspiration to quite a few authors to

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3 30
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
write other histories of Italy and thus remove from the reach of
youngsters many of the biased-and also morally dangerous-
history books then in vogue.
One final thing worth mentioning in this connection is that
through this work Don Bosco-while still living and without his
knowledge-became known in England where his book was trans-
lated and adapted for classroom use. Some of our Salesian con-
freres found a handsome copy of it in a used-book stall. Entitled
Compendium of Italian History by Giovanni Bosco, it was trans-
lated from the Italian by I. D. Morell, LL.D., a former school
inspector and published by Longmans and Green in 1881.
The translator's Preface read as follows:
During the several winters I spent in Italy, I naturally devoted my
attention to the history of that country. I often thought that a good, con-
densed history of Italy in English, especially adapted for young people,
would fill a great need.
We have several works on the ancient history of Italy-that is, on
the Roman republic and empire. Some treat the subject in great detail,
while shorter histories cater to the elementary and secondary schools.
There is, however, a great dearth of suitable books about the fall of the
Roman Empire in the West and the beginning of the Middle Ages. In-
deed, it is by no means easy to write about this intricate period of history
in a concise and clear way and produce a satisfactory compendium of
Italian history. Such a task is anything but simple.
The present compendium is mostly a translation from the work of
John Bosco (a learned Italian priest), entitled La Storia d'Italia rac-
contata alla gioventu [A Children's History of Italy]. Bosco's compen-
dium of Italian history begins with the foundation of Rome. The first
part (which includes the period generally known as Roman history)
did not warrant translation, since it only contains material readily avail-
able in English textbooks.
As for the translation itself, I must say first of all that the book was
originally written (as the title itself suggests) for the secondary school
students of Italy. It has already gone through five editions and is widely
used as an approved textbook.
The style is extremely simple, and the author has woven many ex-
planations in his text which would not be necessary in books intended
for more advanced readers. My translation attempts to retain the en-
gaging simplicity of the author's style. As for the above-mentioned ex-

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Don Bosco's History of Italy
331
planations, I have kept a few but discarded others as unnecessary. I
must also point out that since the author is a very zealous Catholic
priest, one may find in this book many opinions which would certainly
conflict with British thinking, particularly Protestant thinking. I thus
felt justified in modifying or in eliminating these passages, as the case
might be. . . .14
14 Don Bosco's Storia d'ltalia fills Volume IV of The History of Nations, P. F.
Collier & Son Co., New York, N.Y., 1932. We shall briefly quote from the Pre-
face by the editor of that volume, J. Higginson Cabot, Ph.D.
"It is believed that this single book, which contains the essence of the best that
has been written on Italian history, will supply a long-felt want. . . .
"For Italian history since 476 A.O., Don Bosco's 'Italian History' has been the
foundation. It is one of the most satisfactory digests of the very complicated
history of the peninsula during the centuries of disunion down to the present time."
[Editor]

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CHAPTER 41
Life at the Oratory in 1855-56
f l OW that the success of Don Bosco's Storia d'Italia has
been recorded, we think it fitting to dwell awhile on the Oratory's
internal routine, particularly since we have in our possession a very
important document written entirely by Don Bosco himself.
This document is a journal for the years 1855-56. It is crammed
with notes, records of accounts due and receivable, and the names
of 153 boarders-63 students and 90 artisans. However, these
figures are incomplete-as former boarders have testified-because
several categories of boys were not mentioned, such as those attend-
ing other schools in Turin and transients. The few marginal re-
marks indirectly disclose that certain boys who were incorrigible,
seriously suspected of theft, or stubbornly insubordinate were dis-
missed. From this journal we also gather that some boys left of
their own accord. One such boy was Charles Gastini,1 next to whose
name we read: "Left in May to live by himself."
A few boys-mostly orphaned artisans-died in the early months
of that year. They had come to the Oratory already weakened by
poverty, undernourishment and other causes and they could not
recover. John Picena of Cremolina, 17, and Louis Pesciallo of Va-
carezza, 15, died at the Cottolengo Hospital. Bernard Raggi, 16,
passed away in the SS. Maurice and Lazarus Hospital. Another
Picena, the younger brother of Louis, died at home. With fatherly
love, Don Bosco visited these boys at the hospital and prepared
them for a holy death.
After the close of the school year, some of the students left for
their summer vacation, but Don Bosco made sure that there, too,
1 He began attending the festive oratory in 1848 when he was eleven. See Vol.
III, pp. 243ff. [Editor]
332

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they had some supervision. To each he gave the following form
letter for his pastor:
Very Reverend Father:
We respectfully entrust this pupil of ours to your kind care during
his vacation. At its close, please give him a letter to present to us, certi-
fying whether or not: 1. He went to confession and Holy Communion.
2. He attended church services and was available to serve Mass. 3. He
associated with bad companions or gave other reason for complaint.
Trusting that the report will be good, we thank you most sincerely.
Your grateful servant,
Rev. John Bosco
Don Bosco could not bear to see vacancies at the Oratory. So
concerned was he about boys in moral danger that whenever he
encountered any he waived the usual admission requirements and
took them in at once as sons sent to him by Divine Providence. John
Villa told us of one such case:
One day Don Bosco dropped into a barber shop and there met a
young apprentice. He struck up a friendly conversation with him and
soon found out that the boy came from Cavour and had run away from
home. After looking around Turin for a job, he had chanced upon this
barber who paid him thirty centesimi a day. Without further ado Don
Bosco invited the lad to the Oratory. His fatherly ways won the youth's
heart; taking leave of the barber, he followed Don Bosco, who without
delay informed the boy's father that his son was at the Oratory and re-
quested his permission to keep him there. Relieved to learn that his boy
was safe, the father willingly consented.
I personally knew this boy. He remained at the Oratory until he was
drafted for military service. He is an upright man and has a good job in
Turin. Whenever we meet, he always speaks gratefully of Don Bosco
and credits him with the good education he received at the Oratory.
Equally dear to Don Bosco were the festive oratory boys. Even
when they moved, he continued to take a genuine interest in their
welfare, as John Villa again told us:
After attending Don Bosco's festive oratory in Turin for one year, I
had to return to Biella with my father. Then, in July 1856, my pastor

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
informed me that Don Bosco had written, asking him to tell me and
my brother that on a certain day we were to be at St. Philip's Oratory
because he would be coming to Biella and was anxious to see us.
We were deeply touched by such interest, and of course we kept the
appointment. In a most friendly manner he asked us if we were dili-
gently carrying out the practices of piety we had learned at the Oratory.
He then invited me to Turin. My father was reluctant at first, but finally
he consented. There I immediately found work in my former trade, and
I continued to frequent Don Bosco's festive oratory regularly. I am
deeply grateful for his kindness and the help he gave me. He kept in
touch with me while I was in military service in central Italy for several
years, giving me good advice. He also recommended me to the bishop
of Osimo. I owe my present success in business to the good education
Don Bosco gave me, and to his help in introducing me to the right
people. What he did for me he also did for all who sought his help.
Meanwhile, as he was about to leave for Lanzo, Don Bosco
wrote the following letter to the cleric James Delprato at Savigliano
Monasterolo. A seminarian of the archdiocese of Turin, he had
sought Don Bosco's advice, as other seminarians had done:
My dear son:
Turin, July 13, 1856
I delayed writing to you because I was sure that you would make
your spiritual retreat at St. Ignatius'. Yesterday I learned that this may
not be so, and therefore I am letting you know that tomorrow I am
going there and will remain through the week. I'll be back in Turin after
July 25. If I can be helpful in any way during my absence from Turin,
please do not hesitate to contact me.
Your affectionate friend,
Fr. John Bosco
At that very time, Don Bosco held a meeting of the "affiliated"
chapter of the St. Vincent de Paul Society at the Oratory. Among
other things, he stressed prayer. He told the members that he was
going on retreat to St. Ignatius' and he promised to pray for them.
He stressed that the prayers of the faithful could do a great deal of
good and be so extraordinarily effective as even to reach such far-
away places as America, the reason being that when the faithful

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335
pray for those not in communion with the Church, either because
of their intention or because of the communion of saints, God
listens to them as solicitously as a father hearkens to his own chil-
dren. He added that prayer was sterile outside the Church; some-
times it was not heard by God and at other times it might even be an
insult to Him. Don Bosco concluded by warmly and humbly rec-
ommending the salvation of his own soul to their prayers. At that
very moment, Father [Amadeus] Peyron walked in. He nodded
respectfully to Don Bosco, and upon hearing his last words, he told
him with deep respect: "Please, Don Bosco! Forget about 'conver-
sion.' Just stay the way you are!" We are indebted for this tidbit
to Joseph Reano who was present.
On July 14 [1856], Don Bosco went up to St. Ignatius' accom-
panied by the clerics [Michael] Rua, [Joseph] Rocchietti, [Joseph]
Bongiovanni, [Secundus] Pettiva, and [Gabriel] Mamo. While
carrying out his priestly ministry, he still found time to call together
some members of the Turin chapter of the St. Vincent de Paul So-
ciety who were among the retreatants--Count [Charles] Cays,
Chevalier [Mark] Gonella, and other distinguished laymen. During
the meeting they took up a collection of twenty-two lire for the
families of the needier boys attending the festive oratory. The
"affiliated" chapter of the St. Vincent de Paul Society at the Oratory
was informed of this through a letter of Joseph Bongiovanni, its
secretary, which was read at the meeting held at the Oratory on the
third Sunday in July under the chairmanship of Father [Victor]
Alasonatti.
Always concerned about his boys, Don Bosco also wrote to
Father Alasonatti, addressing two questions to everyone in the
house and promising a handsome reward for the correct answer.
Th~ questions were: 1. God gave us only one soul. What does this
imply? 2. Wh~t kind of person does not strive to .save his soul?
Don Bosco wrote other letters while on retreat, but we have only
the following:
My dear Cagliero:
St. Ignatius' Shrine, July 23, 1856
I, too, want you to take time for piano and organ practice, but since
the course of methodology mostly fits in with your philosophy course

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and since it will only last a couple of months, I wish you would take it
and devote only what free time remains to music. You can make up for
lost time after examinations.
Always strive to have fewer enemies and more friends, and make
them all friends of Jesus Christ. Love me in the Lord, and may heaven
always be open to you.
Yours affectionately in Jesus Christ,
Fr. John Bosco
A word of explanation is necessary here. Don Bosco had planned
to have the clerics take the state examinations for teacher certifica-
tion. To prepare them he had mapped out summer courses in
methodology to be taught by Father Rossio.
While at St. Ignatius' Don Bosco also consulted Father Cafasso
about the many plans which constantly occupied his mind. Soon
the time came to return to the Oratory. He was planning to leave
on the very same day that the retreat ended, July 25, but it seemed
as if an evil spirit now and then would try to snuff out a life dedi-
cated to the service of the Church. Don Bosco's quarters were in
the chaplain's house. At three o'clock in the morning of the last
day, Don Bosco was standing in the corridor near a French door
opening onto the balcony. The door was closed and bolted with a
wooden bar. The sky was cloudy, and suddenly there came a
frightening clap of thunder. The French door was blown open by
a tremendous gust of wind that ripped the bar from its place and
flung it at Don Bosco, striking him on the hip, while a downpour
flooded the corridor. Next, lightning struck just where Don Bosco
was standing, completely enveloping him and even ripping a floor
tile from under his feet. He remained standing, though stunned
and dazed, but he quickly regained his composure. The occupants
of that floor rushed out of their rooms, but they could not close
the door because of the violence of the wind. Don Bosco had to
return to his room and wait until the fury of the elements subsided.
The retreatants who occupied the rooms near the shrine had
slept through the storm undisturbed. When they came down for
Mass, they were surprised to see Don Bosco limping to the altar.

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Marquis Berzetti of Mulazzano, an expert on rubrics, could not
understand why Don Bosco omitted the usual genuflections. "Since
when," he grumbled after Mass, "have the ceremonies of the Mass
changed?" When the reason became known, everyone realized that
Don Bosco had been saved by a special intervention of Divine
Providence. He had been virtually unharmed, yet for several days
he suffered from pains in his head, back, and legs, while his side
ached for several months. The spot at St. Ignatius' where the light-
ning struck him can still be seen today.
On reaching the Oratory that evening, he received a noisy wel-
come. Two days later, Sunday, July 27, Msgr. Foux, chaplain of
the duchess of Genoa, gave the sermon. We must add that for over
a year Msgr. Foux had been preaching the evening sermon on Sun-
days and holy days to the festive oratory boys in perfect Pied-
montese, holding their attention for a good hour. That evening he
described to the boys what had happened at St. Ignatius' and urged
them to thank God and the Blessed Virgin for having so miracu-
lously saved their beloved father. The Te Deum was then intoned
and the boys sang with indescribable enthusiasm. There followed
the Tantum Ergo and solemn Benediction of the Blessed Sacra-
ment. Afterward, the band, directed by Joseph Buzzetti, played for
two hours to solemnize the occasion. We learned of this through
Father Rua and Joseph Reano. In connection with the episode,
Bishop John Cagliero recalled another strange incident. About a
year later, as a storm was brewing, Don Bosco seemed to be com-
pletely enveloped in a thin vapor, and his hands, especially, smelled
of sulphur. In 1884 some people also noticed that when lightning
was about to strike, Don Bosco's hands would swell up, and after
it had struck, the swelling would instantly abate and vanish.
After his return Don Bosco immediately resumed work on Let-
ture Cattoliche. The August issue, printed by the Ribotta Press,
was entitled The Conversion of Herman Cohen, a Jew, Now Father
Augustine of the Blessed Sacrament, Discalced Carmelite. The topic
was a new miracle-one of many-proving the real presence of
Christ in the Blessed Sacrament. The September issue, printed at
Ivrea by the Tea Press, was entitled Andrew, or Happiness through
Piety, as Narrated by Cesaria Fazzene and Edited by Count G.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Birago. It was a story for boys and told of a youth who, disregard-
ing his religious education, gave himself up to a life of vice and
crime, until the horror of it all caused him to repent and make his
peace with God. Particular stress was laid on the following points:
1. What will make a young man virtuous and honest, a truly
upright man, is the fulfillment of his duties to God, himself, and his
neighbor.
2. The only way to learn such duties is to listen to the Church's
teachings embodied in the catechism.
The readers were then queried on whether or not they frequented
their parish church and knew their catechism. If they did, they
were indeed fortunate, for even if they were totally uneducated and
did not know how to read and write, they still knew enough to
lead a virtuous and honest life here on earth. By so doing they
were useful to themselves and to others much more than many
highly educated people who knew everything but that which really
mattered.
The Paravia Press printed the October and November issues in
one booklet, entitled Refiections on the µ.ites and Ceremonies of
Holy Mass, by Father Charles Filippo of Poirino, a Capuchin priest.
It was a beautiful piece of work that also refuted Protestant errors
and calumnies, and proved that temples, sacrifices, rites, and sacred
vestments had been divinely instituted. It also showed that the Holy
Sacrifice of the Mass and its principal rites and prayers dated back
to the early Christians and that the use of Latin in the liturgy was
well advised. As practiced by St. Leonard of Port Maurice, it taught
the faithful to praise and adore the infinite majesty of God from
the beginning of the Mass to the Gospel; to beg for forgiveness of
sin and to make atonement to Divine justice from the Gospel to
the Elevation; to thank God for all His benefits from the Elevation
until Communion; and to manifest our needs. to our Creator, who is
the font of all graces, from the Communion to the last Gospel.
We should not pass over in silence the fact that during this time
Don Bosco kept various preaching engagements and that, as far as
possible, he willingly accepted such invitations. When he absolutely
could not do so, he left the door open for some future occasion, as
this letter indicates:

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339
To the Cleric James Delprato
Gassino
Turin, August 11, 1856
My dear friend:
On the [day you keep the] feast of Our Lady of Sorrows, I'll be at
Castelnuovo d'Asti for the novena of Our Lady of the Rosary, and so
I cannot accept your kind invitation. Perhaps I can oblige you on an-
other occasion.
I am glad to hear you are well; may the Lord keep you so. Give my
regards to your brother, to the vicar forane, to Father Gilio, and to
Father Bertoldo. Please pray for me. I recommend you with all my
heart to Jesus and Mary.
Yours affectionate!y in Jesus Christ,
Fr. John Bosco
This year, Don Bosco had a little more free time to himself,
thanks to the steady help Father Victor Alasonatti gave him in the
management of the festive oratory and the hospice. Although it was
vacation time, the number of people boarding at the Oratory was
considerable. There were diocesan priests and clerics whom the
bishop of Ivrea had sent there to prepare for the state teacher cer-
tification exams. They took lessons from experienced professors of
methodology who came to the city. There were also some one hun-
dred and fifty boys, because some of the students returned after a
month's vacation to spend about thirty days taking remedial or
preparatory courses. Then there were several boys who had been
sent there for tutoring in the arts and sciences. The following letter
of Don Bosco to Duchess Laval Montmorency of Villastellone con-
cerns one of these boys who belonged to a noble family:
Dear Duchess:
Turin, August 12, 1856
On returning from my retreat at St. Ignatius' I found your letter and
met your little Henry. I followed your instructions as regards his art and
catechism classes and as regards his room. [Charles] Tomatis2 tells me
2 The art teacher. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that the boy has already made very good progress. As for piety, Henry
is doing well too; last Sunday he went to the sacraments. I am delighted
to notice that whenever he sees the better boys do something virtuous,
he immediately tries to imitate them. You will certainly be amazed to
see how much he has grown in this short time. Both he and I have been
at the Fruttiera.3
Countess De Maistre, Madame Philomena, Frances, and Emmanuel
are all well; Father Chiatellino had a fever. He is better now but still
weak. Severina is still about the same. She is out of bed during the day
and hobbles around, but she must use crutches. She is always cheerful
as though really enjoying herself. Let us pray that that Lord will grant
her whatever is best for the good of her soul.
Divine Providence has carried off two of our distinguished benefac-
tors: Dr. [Francis] Vallauri, who died a holy death on July 13, and
Chevalier Moreno, the bishop's brother. You see how the Lord is testing
me in so many ways. The last few years have been critical; the present
times are just as bad, and God is taking unto Himself a great many
benefactors of mine. But He is the Master and must rule as He pleases;
whatever He does is always better than anything we could desire. Never-
theless, I recommend myself to your well-known charity. Please con-
tinue to help me meet the daily expenses of the festive oratories, of the
boarders, and of a day school I plan to open on All Saints' Day. All this
is for the sole purpose of winning souls for Christ, especially in these
times when the devil is making every effort to lure them to their damna-
tion.
I shall not fail on my part to pray to the Lord God to grant you
perseverance in good works and to prepare a place of honor for you in
heaven.
I recommend myself to your prayers. My colleague, Father Alasonatti,
and Charles Tomatis send you their regards.
Your grateful servant,
Fr. John Bosco
In the midst of his many activities, Don Bosco felt the need, from
time to time, of a special blessing from the Pope, both for himself
and for the boys in his three festive oratories, as is evidenced by
this letter:
3 A summer home of the De Maistre family. [Editor]

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341
Most Holy Father:
August 13, 1856
Father John Bosco, director of the Oratory of St. Francis de Sales
for needy boys of the city and diocese of Turin, humbly begs you to
bestow your apostolic blessing and a plenary indulgence both on himself
and on his boys, now numbering about nine hundred and still increasing.
For which, etc.
[The favor was granted on August 17, 1856.] 4 The Pope's spe-
cial blessing served to increase the joy of the feast of the Assump-
tion of the Blessed Virgin which Don Bosco always celebrated with
great solemnity. We shall recall this event by simply transcribing the
handwritten program which Don Bosco himself had drawn up, as
he usually did for all religious, scholastic, or recreational assemblies:
Friday, August 15
Feast of the Assumption of the Blessed Virgin Mary
into Heaven
His Holiness Pius IX, in order to foster devotion to the Queen of
Heaven and our Mother, grants a plenary indulgence to all who on the
above feast will visit this church, besides going to confession and Com-
munion.
(Decree of September 28, 1851)
Timetable
Morning
Masses, Confessions and Communions
8: 30-High Mass, Recreation
Afternoon
3: 30-Vespers, Sermon, Procession, and Benediction of the Blessed
Sacrament
5: 30-Lottery, Sack Race, Recreation
Praised Forever Be the Most Holy Names
of Jesus and Mary
4 The Latin rescript granting Don Bosco's request has been omitted in this
edition. [Editor]

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CHAPTER 42
A Sudden Setback
THE new wing of the Oratory was up, with its roof tiled
and its windows and doors nearly installed, when disaster suddenly
struck! At about ten o'clock on the morning of August 22, a work-
man was busy dismantling the scaffolding under the ceiling of the
last floor on the north side of the building. A few days before, he
had done the same job on the lower floors. He was almost through,
when a small beam slipped from his grasp and crashed end first
through the floor, causing each of the floors below to collapse one
after the other into the cellar. Within a few moments the interior of
the building was a heap of ruins.
Financially, this mishap represented a staggering loss, but again
the protecting hand of Divine Providence was evident. We shall
just mention two very consoling instances. During the recreation
period, the main floor-the largest and coolest spot indoors-was
generally crowded with boys and with the young clerics and priests
from Ivrea who were staying at the Oratory while preparing for
their teacher certification exams. There they played games, read,
and studied, while others chatted or supervised the rest. That morn-
ing, when the bell rang as usual at half past nine, they all left
promptly for their classrooms or study hall. No sooner had they
reached their places, when the floors caved in on each other with a
frightful thud. Had it occurred a few minutes earlier, many boys
would have been crushed by the masonry. Celestine Durando, a
bright and studious boy, was at that moment tutoring Joseph Reano,
Dominic Bongiovanni, and Duvina in Latin in the choir of the
church. The hollow thunder of falling masonry made such a terrify-
ing impression on them that it haunted them for several months
whenever they heard any sudden noise.
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A Sudden Setback
343
The second instance, no less surprising, involved the man work-
ing on the last floor. As the floor caved in, he tried to leap toward
the wall, but as he did so the pavement gave way. Instinctively
he flung himself on a remaining strip of floor. Notwithstanding
his weight, that part of the pavement held on and supported his
dangling body while his worn-out shoes fell on the debris. Likewise,
with so many men working at the time around the building no one
was hurt. God's protection was evident.
Don Bosco was out that day. When he returned at night and saw
what had happened, quite naturally he was deeply grieved, and he
feared that there were casualties. But when he heard that no one
was hurt, he exclaimed: "Thank God! The rest doesn't matter."
Then as the boys were crowding around him, he continued in a
light mood: "With so many of you around, why didn't you hold up
the ceiling with your hands? Must I think that you are good for
nothing? . . . But I know; old Nick gave us another kick.1 This is
the second time that he has knocked our house down, but don't
worry. He will have to settle accounts with God and Our Lady and
he won't win. The floors caved in but we shall put them up again
and they won't fall anymore. Almighty God has permitted this
ordeal but He will not forsake us. . . . Let nothing dismay us."
However, Joseph Buzzetti could not take the disaster so lightly,
especially since several frauds had been discovered involving a
person who supposedly was friendly toward the Oratory. He could
not understand how anyone could be so selfish as to take advantage
of Don Bosco's goodness. He fumed as Don Bo~co sought to calm
him. "Buzzetti, let's not get upset over this! The Lord will help us;
you'll see!"
"Yes, He'll help us! But meanwhile you slave night and day to
scrape together a few hundred lire and others rob you to the tune
of thousands. They mustn't get away with it!"
"Don't worry! The Lord will take care of it!"
Don Bosco's words were prophetic. He limited himself to dis-
missing that person and even tried to help him in various ways, but
that wretch never was successful, and he ended up in total bank-
ruptcy.
Buzzetti was justified in raising his voice. Out of humility and
1 See Vol. IV, pp. 353ff. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
because of an accident to his left index finger while loading a pistol,2
he was no longer studying for the priesthood, but he continued to
sacrifice himself daily for the Oratory. He did all the necessary re-
pairs around the house, assisted the boys in the dining room, set
tables, saw to the cleanliness of the house, taught catechism as well
as vocal and instrumental music, and regularly mailed out Letture
Cattoliche. Intelligent and efficient, he organized lotteries, secured
work for the shops, and ordered food supplies. Sometimes he would
hand Don Bosco bills amounting to several hundred lire. "How can
I pay them without a single centesimo?" Don Bosco would ex-
claim.. Then Buzzetti would show him a receipt. On his own, show-
ing varied forms of initiative, he had managed to put that amount
together. He also acted as Don Bosco's bodyguard, escorting him
when danger threatened, or meeting him in the evening on his re-
turn from town. The mere sight of his thick red beard was enough
to keep evil-minded people at a distance.
His brothers, who were in the construction business, had more
than once asked him: "What are you doing at the Oratory if you're
not going to be a priest? How would you earn your living if Don
Bosco were to die? You have no trade."
Joseph would reply: "Thanks for your concern, but I have Don
Bosco's word that even after his death I'll be provided for, if I'm
faithful to him."
Several years later Buzzetti, too, went through a crisis of de-
pression and discouragement. He sensed that the family life of the
Oratory as he had known it would unavoidably give way to rules; he
could see- even now that, little by little, young clerics were taking
over the dormitories and classrooms and other duties that were
formerly his own, and so he decided to leave the Oratory. He found
a good job in Turin and then went to Don Bosco. He told him
frankly that, as a layman, he was now the least important person
in the house, even though he had been one of Don Bosco's first
boys; he stated that his authority had been reduced to nil and that
he was now obliged to obey those whom he had known as children.
He went on to say that he had made up his mind, and with a heavy
heart-because he deeply loved Don Bosco-found himself forced
to leave a house which he had seen rise from its foundations.
2 See Vol. IV, p. 253. [Editor]

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Don Bosco did not comment on Buzzetti's grievances, but solici-
tously asked him about his new job and salary. Then he said: "I
know you have no money to start with. Tell me what you need, and
I'll give it to you. You are a dear friend of mine and I don't want you
to face hard times. We have always been very close to each other.
And I hope you'll never forget Don Bosco. . . ." At these words,
noting Don Bosco's intent look and the fatherly and moving tone
of his voice, Buzzetti broke down. "Oh, Don Bosco, I don't want to
leave you! I want to stay with you always!" And so he did, con-
tinuing to be the Oratory's pillar of strength for many years. When-
ever Don Bosco was at his wit's end to get something done, he
would say: "Send Buzzetti to me!" With a smile he w_ould listen to
what Don Bosco had to say, and then he would instantly carry out
the job regardless of difficulties.
Buzzetti had many companions who also greatly loved Don
Bosco. In August 1856, these boys, realizing that the recent mis-
hap had vastly increased Don Bosco's financial burdens, gave him
the only help they could-their fervent prayers and Communions,
which doubtlessly obtained the necessary means for him from God.
Don Bosco's benefactors, hearing of this misfortune, felt sorry for
him; far from losing their enthusiasm, they resolved to keep doing
more on his behalf, as we gather from a letter of thanks from Don
Bosco to Marchioness [Mary] Fassati:
Dear Marchioness:
Oratory of St. Francis de Sales, August 30, 1856
Your welcome letter and the five hundred lire bill arrived this morn-
ing. I did not even put the money away, but sent it at once to the baker.
Deo gratias.
Today I'll be at the Convitto Ecclesiastico from four to five, and then
I shall be your guest at dinner. Meanwhile, I wish to thank you per-
sonally for all you are doing, with God's inspiration, for our poor boys.
My best wishes to you, to Lady Frances, and to the marquis. May the
Lord bless you all.
Your grateful servant,
Fr. John Bosco

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
That Don Bosco was not dismayed by the recent mishap, we
can see from the following lighthearted letter [in dialogue form]
to Count Pio Galleani Agliano.
Dear Count:
Turin, September 3, 1856
Don Bosco: Good morning, Count. May I drop in for a little chat
with you?
Count: Hello, Don Bosco! How are you? This is a surprise!
Don Bosco: I didn't let you know in advance because this will be a
very short visit.
Count: If only you could have come on St. Philomena's feast. What a
wonderful celebration we had!
Don Bosco: I really had intended to come. In fact, I'd already begun
to write to you about it, when several things came up and forced me to
change my plans. But please tell me: How is the countess? Is the family
well? And Joseph?
Count: They are all well, thank God, but this heat is killing me.
Don Bosco: How was the harvest?
Count: Not bad, except for the wheat which yielded less than last year
on account of the hail. The cocoons have also been disappointing; I
didn't get even a third of what I expected, and to think that this year
they are in great demand.
Don Bosco: How is Joseph doing? Is he helpful?
Count: Yes. He's beginning to give a hand. Our good Broschiero
looks after him kindly and patiently. But tell me, what's on your mind?
Your unexpected visit must have some purpose.
Don Bosco: I brought you a complimentary cqpy of my Storia d'ltalia.
Count: Good. It'll be inspirational reading for my girls and for Joseph
too. I thank you.
Don Bosco: Please don't talk about thanks to me. I am the one who
should write a whole book of thanks to you.
Count: How are your boys? How are you doing about money?
Frankly, I'll wager you're in a pinch and that's why you are here.
Don Bosco: You're quite right, and if you'll give me something, I
won't refuse it, but, really, my visit is purely social. I just wanted to
hear about your family and present my book to you. I also wanted to
thank you for all you've done and-hopefully-will continue to do for
our boys.
Count: I'll certainly do whatever I can for your little scamps. But

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please pray and have them pray for me and my family that the Lord may
spare our crops and give me peace of mind and heart.
Don Bosco: I'll certainly do so, and I'll pray especially that you may
raise your family in a truly Christian way.
Count: Won't you pay us a longer visit soon? Let me know the day
and I'll send somebody to meet you at Cuneo.
Don Bosco: I hope I can, and in that case I'll let you know in ad-
vance. Thanks for your kind invitation. Oh, my! I almost forgot some-
thing. If you need a steady carpenter, I have just the man.
Well, my dear Count, take care of yourself. I hope the crops will be
plentiful for you and your family. Remember me to the countess.
Your grateful servant
Fr. John Bosco
Don Bosco's gratitude to his benefactors was not confined to
sterile words, as we see in this release in the September 12 issue of
L'Armonia:
Yesterday, Thursday, September 11, a solemn requiem Mass was
offered for the repose of the soul of the late Dr. Francis Vallauri at the
Oratory of St. Francis de Sales in Valdocco.
The coffin in the middle of the church, the singing of the boys, the
many Communions, and the prayers before and after Mass were all
deeply moving. The following notice was displayed above the church
door:
To the Soul of
the Late Francis V allauri
Doctor in Medicine and Surgery
Prior Emeritus
of the St. Aloysius Sodality
and Eminent Benefactor
of the Oratory of St. Francis de Sales
the Boys of This Oratory
with Deep Gratitude
Invoke from the Lord
Peace and Eternal Rest
Thus our Faith, while teaching us to honor the memory of those who
have benefited us, offers relief and consolation to them even after death.

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THE BIOGRAPIDCAL MEMOIRS OF SAINT JOHN BOSCO
Don Bosco's charity and gratitude were well known to all classes
of people, and also to government officials who, therefore, were
not averse to helping him. While hastening to rebuild, Don Bosco
was also taking steps to protect the Oratory boys from the approach-
ing winter cold. We have already mentioned the gift of army surplus
overcoats.3 We shall now report a letter of Don Bosco to General
[Alfonso] La Marmora [Minister of War]:
My dear General:
Turin, September 30, 1856
I have appealed to Your Excellency on other occasions-and not in
vain-on behalf of destitute young orphans sent to me by Divine Provi-
dence. A considerable increase in the number of my charges and heavy
expenses for various necessities again force me to trustfully appeal to
your generosity.
Over and above the one hundred and thirty-seven boarders, I have a
great many more day boys who look to me for clothing to protect them-
selves from the cold or make themselves presentable when applying for
a job.
I am not asking for luxury items. Anything in the line of shoes, cloth-
ing, and bedding, no matter how worn and patched, will be gratefully
accepted. I'll even put rags to good use to clothe the sons of the poor.
Generous as you are, I trust that you will kindly consider this grave
need. I thank you again wholeheartedly for all you have done for me in
the past, and I invoke God's blessings upon you. I am honored to re-
main,
Your grateful servant,
Rev. John Bosco, Director
That same day Don Bosco wrote a note to Chevalier Genova of
Pettinengo:
Dear Sir:
Turin, September 30, 1856
Mindful of the many favors you have done for me in previous years,
I again appeal to you to use your good offices on my behalf with the
Minister of War. I have written to him, seeking clothes, blankets, and
similar items for the poor boys who board here. Their number and needs
3 See Vol. IV, p. 466. [Editor]

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have increased during the past year owing to the many calamities that
have occurred. I know that it will be up to you to grant that request,
and so I respectfully appeal to you. Full of trust in your well-known
generosity, I wish you abundant blessings from God on behalf of those
who will benefit from it.
Your grateful servant,
Rev. John Bosco, Director
Don Bosco was sure that the Minister of War would grant his
request, as in fact he did, and that the poorer boys frequenting the
festive oratory would also benefit by it. Yet, not completely satis-
fied with what he was doing on their behalf, he conceived a new
project which he described in a circular to his benefactors:
Dear Sir:
Turin, October 1, 1856
In view of the constantly increasing need to educate boys of the work-
ing class, I have decided to open a day school for at least some of the
many lads who now roam the streets, either because their parents do
not look after them, or because they live too far from public schools.
The districts of Borgo Dora, Borgo Santa Barbara, Piazza Paesana,
Borgo San Donato, Collegno, and Madonna di Compagna hold as many
as thirty thousand people with neither a church nor a public school.
It is for this reason that I have started construction of classrooms to
accommodate about one hundred and fifty pupils. Money is needed for
construction, furnishings, school supplies, and teachers. Therefore, I
appeal to your well-known generosity, begging you to help me-or,
rather, these youngsters who, left to themselves, could fall into trouble
or cause trouble to others.
Your proven generosity leads me to hope that you will take this grave
need into consideration. Very gratefully, I wish you abundant blessings
from heaven.
Your devoted servant,
Rev. John Bosco
As we can see, Don Bosco had started work even before sending
out his appeal. Access to the Oratory playground from Via della
Giardiniera was through a green double door about twelve feet wide.
Into it a small doorway had been cut which rang a bell when

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
opened. The classrooms mentioned above were being built in the
area between this double door and St. Francis de Sales Church. One
unit was very large. Its southeastern comer had a small room for
a doorkeeper with an outside door; the smaller unit would accom-
modate about twenty pupils.
While construction was going on, Don Bosco sent out another
circular:
Dear Sir:
Turin, October 1, 1856
I respectfully wish to bring your attention to the fact that as the work
now in progress at the Oratory of St. Francis de Sales-already recom-
mended to your charity on other occasions-nears completion, I find
myself in dire financial straits.
I trustfully appeal to your proven generosity and beg you to come
once more to my assistance-or, rather, to the assistance of many poor
and abandoned boys who, thanks to your help, have found shelter in
this house where they will forever bless their benefactors.
Gratefully and hopefully I thank you with all my heart, and also on
behalf of my charges.
Your grateful servant,
Rev. John Bosco
After the collapse of the new wing's interior, Don Bosco had also
appealed to Minister Rattazzi who granted him a government sub-
sidy:
Turin, October 3, 1856
Ministry of the Interior
In consideration of the financial straits of the boys' Oratory of St.
Francis de Sales at Valdocco as described by the Rev. John Bosco in his
letter of October 1, the undersigned grants the said Oratory another ex-
ceptional subsidy of one thousand lire from the treasury of this depart-
ment and has given orders for payment to be made by the provincial
treasurer.
Urbano Rattazzi, Minister
The day after he received this letter, Don Bosco had the pleasant
surprise of receiving another from the same ·person:

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Dear Reverend Father:
Turin, October 4, 1856
As a proof of the special interest of His Majesty's government in the
growth of the charitable boys' institute that you have founded at Val-
docco and so ably direct, the undersigned, realizing this same institute's
financial difficulties and the utter inadequacy of the thousand lire just
granted, has today directed that a grant of an additional thousand lire
be made available to you from the emergency funds of this Ministry.
As a follow-up to his note of yesterday, the undersigned informs you
of the above decision and of the issuance of an order for payment of
the aforesaid sum.
Urbano Rattazzi, Minister
In his History of the First Twenty-Five Years of the Oratory of
St. Francis de Sales, Father John Bonetti commented on this letter
as follows:
I have thought it advisable to publish this letter so that all may see
the government's appreciation of our Oratory's work. Those who manned
the helm of state in those days believed in principles very much at vari-
ance with Don Bosco's, yet they had enough common sense to realize
that the education he was giving was undeniably beneficial to the family
and to society. Since they therefore wanted his institute to prosper and
grow, they favored it to the extent that their influence permitted-and
deservedly so, for anyone devoting his talents and sacrificing himself on
behalf of boys of the working class is entitled to both the praise and
assistance of all established authority. As Urbano Rattazzi himself said:
"It should be the government's policy to subsidize as best it can any
institute of any denomination that undertakes to educate people and
help them get the moral formation which they could not otherwise ob-
tain."
On his part, Don Bosco willingly dealt with civil authorities and so
benefited both his boys and the government: the former, by passing on
to them whatever the civil authorities gave him for the Oratory; the
latter, by relieving those authorities of the burden of finding homes for
so many destitute boys. Indeed, civil officials often had trouble finding
a place for boys not bad enough to rate as delinquents but prone to
become so unless sheltered in some institution. None was better suited
than Don Bosco's Oratory.
A worthwhile thought to consider is that despite the ups and downs

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
caused by troublesome times and people ill-disposed toward him, Don
Bosco was still able to make headway in his work. Undoubtedly God
was on his side, but we must add that in pursuing his sole goal-helping
poor boys-he also strove to practice Our Lord's precept: "Render to
Caesar the things that are Caesar's, and to God the things that are
God's." [Matt. 22, 21]
Nevertheless, we must also assert that with a deplorable incon-
sistency of principles, Rattazzi refused to recognize the great
amount of good being done by religious orders and heedlessly per-
secuted them.

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CHAPTER 43
Educational Insights
TowARD the end of September [1856] Don Bosco set
out with the first contingent of boys for Becchi where the novena
for the feast of the Holy Rosary was about to start. From there, on
[Sunday] September 28, he went to Castelnuovo to preach on Our
Lady of Sorrows.
Father Anthony Cinzano [the pastor] was always very happy to
see him. "One evening during supper," Joseph Reano told us, "he
began to praise Don Bosco. 'You have a memory like an elephant,'
he told him. 'I remember that you used to recite whole sections of
theology books by heart! And you kept at it, on and on. You're a
marvel! What you're doing in Turin is simply wondrous. I bet that
it won't be long before you'll be known halfway around the world!'
Don Bosco listened to these words and then blithely and placidly
commented: 'Some tailors specialize in custom-made clothes, and
others just mend them. I'm a mender.' "
This year, about thirty boys went to Becchi, among them [John
Baptist] Piano, now pastor of the Great Mother of God Church in
Turin. He remarked to us that although these outings lasted two
weeks, there were never any serious problems, thanks to Don
Bosco's alertness and foresight. The brass band-always so effective
in arousing the villagers' enthusiasm-arrived on the eve of the
feast to add to their joy. Music, however, was not a novelty at this
celebration; a small orchestra, made up of a violin, guitar, reed
organ, and flute, had enhanced the church services, stage plays,
or shows in past years. [Charles] Tomatis, [Callixtus] ~erutti, and
Bersano were accomplished musicians, and they improvised songs
or provided accompaniment; at times they themselves sang choice
operatic selections.
353

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Whenever Don Bosco's farmhouse could not accommodate all
the boys, neighbors would house the rest. For the first few years of
this celebration quite a few Oratory pupils would come to Becchi
from Asti, Chieri, Buttigliera, Castelnuovo, Capriglio, Mondonio,
and other nearby villages to join in the festivities. They stayed at
neighboring farms, and when this was no longer possible, they
sought lodging in Castelnuovo, hiking to and from Becchi every
day. Don Bosco always had a huge bowl of polenta with all the
trimmings ready for them. They surely deserved it because joining
Don Bosco in these festivities meant going to confession and fasting
before Holy Communion.
Among the many letters Don Bosco received while at Becchi,
there was one from Joseph Roggeri, the son of a lawyer and a third-
year Latin student at Sanfront [Cuneo]. Don Bosco replied as fol-
lows:
My dear Joseph:
Turin, October 8, 1856
You were very good to write; your letter was quite welcome. When
your little altar is ready, I'll come and give a little sermon as I promised,
and we can then continue our talk about our friendship and interests.
Do you remember the agreement we made? We must continue to be
friends, and be united, heart and soul, in loving God.
You say that you like to handle holy objects, and that is good, for it
means that God loves you; on your part, strive in earnest to love Him.
It means something else, too, but I shall tell you that privately when you
come to Turin.
Please give my best to Papa and Mama; greet your pastor in my
name, and pat your little brother for me.
May God keep you all in good health. and in His holy grace. If you
are truly my friend, say a Hail Holy Queen to the Blessed Virgin for me.
Your affectionate friend,
Fr. John Bosco
Don Bosco left Becchi with his boys shortly after the feast of the
Holy Rosary and returned to the Oratory through Chieri. When
traveling this route, he frequently detoured to Moncucco---only

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355
two miles away-to visit the Moglia family whose farmhand he
had once been,1 and for whom he always felt a lively gratitude.
By this time-the early part of October-the new wing was
ready. Don Bosco himself had supervised its partitioning, stress-
ing that in buildings of this sort not even the smallest details were
to be neglected if they contributed to the boys' moral welfare. For
example, as Father Charles Ghivarello stated to us, he never per-
mitted private rooms to have an inside latch or bolt that would
prevent its being opened with a key from the outside.
It is the same building that today [1905] surrounds the court-
yard named in honor of Don Bosco on three sides, minus the por-
ticoes alongside St. Francis de Sales Church and the last two rooms
at the east end of the building. It was just as Don Bosco had wanted
it to be-extremely simple, with no space wasted for wide stair-
cases or corridors. The passageways were so narrow that only one
person at a time could walk through them. When Bishop Alex-
ander Ottaviano of Savona came to see this new wing and noticed
the corridor leading to the various offices, he jokingly remarked to
the person accompanying him: "Look, how imposingl I doubt if
we could find monasteries with stairs or corridors as narrow as
these!" Father Michael Rua was among those who heard this re-
mark.
Don Bosco himself determined the use to which the rooms were
to be put.2 They were all badly needed because winter was ap-
proaching, but they were still too damp for occupancy. However,
this problem did not disconcert Don Bosco. Completely determined
not to allow many boys whom he had already accepted to remain
in their wretched state, he set about achieving in other ways what
he could not obtain through natural causes. He obtained large
braziers and kept coal fires burning in the new rooms day and night
to hasten the drying of the walls. He succeeded, but serious con-
sequences were avoided only through the clearly discernible pro-
tection of the Blessed Virgin. One large brazier had burned contin-
uously for two weeks in a room near the bell tower; its only window
1 See Vol. I, pp. 144ff. [Editor]
2 A description of these rooms and of their purpose has been omitted in this
edition because it would not be sufficiently clear to the reader unfamiliar with the
physical setup of the Oratory. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
was tightly sealed and the door was hardly ever kept open. On
cold mornings, thoughtless youngsters, unmindful of their superiors'
warnings, used to steal into the room for shelter from the bitter
cold outside, and a few even sneaked in mattresses and slept there
quite peacefully for several nights. It is nothing short of a miracle
that they did not get even a slight headache from the poisonous
fumes that could have brought death in a matter of minutes.
Because of this near tragedy and for other prudent reasons,
Don Bosco reiterated the order that classrooms, dormitories, work-
shops, and the study hall were to be kept locked when not in use-
especially during recreation periods-and that the keys were to be
kept by those in charge.
Once space had been properly allotted, Father [Victor] Alaso-
natti was put in charge of the new building by Don Bosco, and in
concert with him established the guidelines for its internal manage-
ment in whatever concerned the boys. As a first step, he posted the
following notice on the porticoes-the first document of its kind in
our possession:
Beginning October 1, a room on the first floor of the new building
will be set aside as a parlor.
On Saturday evenings after supper and on Sundays after lunch, there
will be someone in this parlor to handle all matters concerning artisans
and their employers. He will also handle requests for clothing or other
articles.
In this room, stationery supplies will be available to students half an
hour before breakfast and half an hour before afternoon classes.
Here, too, accounts will be kept, including deposits and charges for
incidentals.
To put a :finishing touch to this new building, Don Bosco had
the porticoes whitewashed and painted and then asked Peter Enria
to inscribe scriptural quotations in large capital letters on the walls
where the arches met and at the top of the pillars supporting them.
He wanted the very walls of his new building to spell out the need
of saving one's soul. He used to say: "Now and then the boys rest
for a while or stroll about these porticoes when they are tired of
playing. Also, outsiders who come here on business matters stand
outside waiting to be received. Seeing these inscriptions, all will be

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curious enough to read them, if only to while away the time. Thus
an inspiring thought will be etched into their minds and perhaps
bear fruit."
There were nine inscriptions, in Latin and Italian, on the walls
that stretched from the small door at the foot of the stairs to the
bell tower leading into the sacristy of the church of St. Francis de
Sales.
I. In ea omnis qui petit accipit, qui quaerit invenit et pulsanti aperie-
tur.
The one who asks always receives; the one who searches always finds;
the one who knocks will always have the door opened to him. (Matt.
7, 8)
II. Unus autem ex illis qui erat primus sic ait: Quid quaeris et quid
vis discere a nobis? Parati sumus mori, magis quam patrias Dei leges
praevaricari.
One of them, acting as spokesman for the others, said: What are you
trying to find out from us? We are prepared to die rather than break the
laws of God received from our ancestors. (2 Mach. 7, 2)
III. Quorum remiseritis peccata remittuntur eis et quorum retinueritis
retenta sunt.
Whose sins you shall forgive, they are forgiven them; and whose sins
you shall retain, they are retained. (John 20, 23)
IV. Confitemini ergo alterutrum peccata vestra et orate pro invicem
ut salvemini: multum enim valet deprecatio justi assidua.
Confess your sins to one another, and pray for one another, and this
will cure you; the heartfelt prayer of a good man works very powerfully.
(Jas. 5, 16)
V. Si confiteamur peccata nostra fidelis est et justus Deus, ut remittat
nobis peccata nostra et emundet nos ab omni iniquitate.
If we acknowledge our sins, then God who is faithful and just will
forgive our sins and purify us from everything that is wrong. ( 1 John
1, 9)
VI. Et tibi dabo claves regni coelorum et quodcumque ligaveris super
terram erit ligatum et in coelis, et quodcumque solveris super terram erit
solutum et in coelis.
And l will give you the keys of the kingdom of heaven; and whatever
you shall bind on earth shall be bound in heaven; and whatever you
shall loose on earth shall be loosed in heaven. (Matt. 16, 19)
VII. Donec confiteantur iniquitates suas et majorum suorum quibus
praevaricati sunt in me et ambulaverunt ex adverso mihi.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Then they shall confess their sins and the sins of their fathers, sins by
which they betrayed Me-worse, by which they set themselves against
Me. (Lev. 26, 40)
VIII. Delictum meum cognitum tibi feci et injustitiam meam non
abscondi. Dixi: Confitebor adversum me injustitiam meam Domino,· et tu
remisisti impietatem peccati mei.
Then I acknowledged my sin to You, my guilt I covered not. I said,
"I confess my faults to the Lord," and You took away the guilt of my
sin. (Ps. 31, 5)
IX. Et steterunt et confitebantur peccata sua et iniquitates patrum
suorum.
They stood confessing their sins and the transgressions of their an-
cestors. (2 Esd. 9, 2)
The inscriptions are a treatise on confession. The :first is on
prayer, the second on determination to keep in God's grace, the
third on the sacrament of Penance and the power to forgive sins
given to the Apostles by Our Lord, the fourth on the precept of
confessing one's sins, the fifth on the certainty of pardon, the sixth
on the full power of Peter to bind and loose, the seventh and
eighth on sincerity in confession, and the ninth on the Hebrew
practice of confessing sins.
A niche at the far end of the porticoes near the church housed
a beautiful statue of the Blessed Virgin before which the students
said their night prayers in good weather. All through May, lights
and drapes adorned the statue; just below it, a small frame en-
closed a suggested daily practice and an invocation to Mary to
recite during that month, taken from the principal novenas. Ac-
tually, the statue which had kept watch over the Pinardi house for
ten years-from 1846 to 1856-should have been in that niche, but
it had disappeared during the demolition. Father [John] Giaco-
melli,3 wanting to keep for himself what he considered the most
significant monument of the founding of the Oratory-that is to
say, the memorial of the favors granted by the Blessed Virgin-
had managed to carry it off to his home in Avigliana. There it was
honored by him and his family, and to this very day it receives the
homage of prayers, votive lights, and flowers.
3 A fellow seminarian of Don Bosco and his staunch helper from the very be-
ginning of the Oratory. [Editor]

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On the wall opposite the statue of Her, who is purity itself, was
the inscription:
Qui faciunt peccatum et iniquitatem hastes sunt animae suae.
They who commit sin and iniquity are enemies to their own soul.
(Tob. 12, 10)
Each of the eleven square pillars also carried an inscription on
the side facing the walls:
I. Dominum Deum tuum adorabis et illi soli servies.
You must worship the Lord your God and serve Him alone. (Matt.
4, 10)
II. Non assumes nomen Dei tui in vanum.
You should not take the name of the Lord, your God, in vain. (Ex.
20,7)
III. Qui blasphemaverit nomen Domini morte morietur.
Whoever blasphemes the name of the Lord shall be put to death.
(Lev. 24, 16)
IV. Memento ut diem Sabbati sanctifices.
Remember to keep holy the Sabbath day. (Ex. 20, 8)
Qui polluerit illud (Sabbatum) morte morietur.
Whoever desecrates it (the Sabbath) shall be put to death. (Ex. 31,
14)
V. Honora patrem et matrem tuam et longaevus eris super terram.
Honor your father and your mother, that you may have a long life
on earth. (Ex. 20, 12)
Qui maledixerit patri vel matri aut eos percusserit morte morietur.
Whoever strikes his father or mother shall be put to death. (Ex. 21,
15)
VI. Non occides.
You shall not kill. (Ex. 20, 13)
Omnis homicida non intrabit in regnum coelorum.
No murderer shall enter the kingdom of heaven.
VII. Non moechaberis.
You shall not commit adultery. (Ex. 20, 14)
Impudici non intrabunt in regnum Dei.
The immodest shall not enter the kingdom of God.
VIII. Non furtum facies.
You shall not steal. (Ex. 20, 5)

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
N eque fures neque avari regnurn Dei possidebunt.
Neither thiefs nor misers shall gain the kingdom of God.
IX. Non loqueris contra proxirnurn tuurn falsurn testirnoniurn.
You shall not bear false witness against your neighbor. (Ex. 20, 16)
Os quod rnentitur occidit anirnarn.
A lying mouth slays the soul. (Wis. 1, 11)
X. Non desiderabis uxorern proxirni tui.
You shall not covet your neighbor's person [sic]. (Ex. 20, 17)
Qui viderit rnulierern ad concupiscendarn earn, iarn rnoechatus est earn
in corde suo.
Anyone who so much as looks with lust at a person has already com-
mitted sin in his heart. (Matt. 5, 28)
XI. Non concupisces dornurn aut servurn proxirni tui.
You shall not covet what belongs to others. (Ex. 20, 17)
Qui volunt divites fieri incidunt in tentationern et in laqueurn diaboli.
Those who seek to become rich fall into temptation and a snare. ( 1
Tim. 6, 9)
To the left of the main staircase was an offering box recessed
into the wall with the following inscription:
ALMS FOR THE ORATORY
Eleernosyna a rnorte liberat et purgat peccata et facit invenire rniseri-
cordiarn et vitarn aeternarn.
Alms deliver from death, purge away sins, and make us find mercy
and life everlasting. (Tob. 12, 9)
Don Bosco, very pleased with Enria's work, began g1vmg a
brief explanation of each inscription at the Good Nights. Occa-
sionally, while strolling through the porticoes with visitors, he en-
joyed reading them aloud, referring to them as his private code of
life, the secret for leading a good life and dying a good death.
Father [John] Borel, too, was very pleased with the new build-
ing, and when he came to see it one day, he remarked to the cleric
Rua: "I see that Don Bosco's predictions-made at a time when
he was considered a lunatic-have come true. He used to tell me
that he could foresee what his Oratory would look like, and I see
it exactly as he described it to me. Do you remember that mound

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of earth where he said the main altar of the church of St. Francis de
Sales would one day stand? 4 For seven ye·ars we looked at that
mound. Now it's gone, and in its place stands the altar, just as he
predicted!"
4 See Vol. II, p. 342. [Editor]

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CHAPTER 44
Steady Growth
:S Y the middle of October 1856 the number of boarders
at the Oratory had risen to one hundred and fifty. During that
school year, 1856-57, the cleric [John Baptist] Francesia con-
tinued to teach the third-year high school classes, while a certified
lay teacher, Mr. Bianchi, who contributed his services free of
charge, taught the first- and second-year classes combined. (He
had been discovered by Don Bosco in July at Foglizzo where he
had been invited to preach by the pastor, Father Matthew Alberti.
Forty years later, those villagers still vividly remembered his
preaching.) At this time, only the students of rhetoric and the
humanities continued to attend Father Matthew Picco's school in
town. Dominic Savio, whose health seemed better, was one of them.
Impressed by his reputation, Father Picco had willingly accepted
him as a student free of charge.
Among the new boys entering the Oratory that year were Charles
Ghivarello, Nicholas Cibrario, Francis Cerruti, Dominic Bongio-
vanni, and John Boggero. Two of them [later on] wrote down their
impressions of the Oratory. We shall first quote Francis Cerruti:
When I came to the Oratory of St. Francis de Sales as a sophomore
student on November 11, 1856, I was one of a hundred and sixty-nine
boarders. I vividly recall that Don Bosco made a deep impression on
me. I felt there was something different about him, something over and
above what I had seen in other priests. Most of my schoolmates shared
my belief that Don Bosco was an extraordinary and holy man. This be-
lief became stronger when I was able to get close to him, to enjoy his
conversation, and to listen to his advice, public and private, especially
in the confessional where his words always aimed at the greater glory
of God and the welfare of my soul through frequent Communion. I
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admired his self-abasement in lavishing special care on the poorest of
the festive oratory boys-ragged, uncouth, and often indescribably dirty
and lice-ridden. I cannot forget how I felt when I first joined a line of
day boys by Don Bosco's confessional. One of them smelled terribly but
Don Bosco seemed not to mind it at all. He appeared to be delighted to
be with them. On Sundays-and sometimes on weekdays-I saw him
with hundreds of mischievous, undisciplined urchins whom, little by
little, he would turn into fine, religious-minded boys. He particularly
loved to call himself "the leader of the little scamps of Turin." Wherever
he happened to find them, he attracted them to the Oratory with his
friendly ways, evening classes, games, music, dramatics, snacks, and
sweets. With his sleight-of-hand tricks-at which he was an expert-
he kept them away from sin, helped them to form good moral habits,
and encouraged them to receive the sacraments frequently, untiringly
putting himself at their disposal. He never displayed fatigue or annoy-
ance; rather, he constantly showed himself joyful and cheerful to the
boys Divine Providence sent him. He was so little concerned about him-
self that he often carried on his usual tasks, taught catechism, and
preached even when running a fever.
Dominic Bongiovanni's impressions were as follows:
I started going to the festive oratory in 1852. I had become acquainted
with some of the boarders in 1855, and I asked to become one myself
in 1856. At that particular time Don Bosco could not take me in because
he had no room, but he let me enroll as a day student. Meanwhile, he
urged me to make a novena to prepare for a general confession and,
especially, to discover my vocation. Several months later I was accepted
as a boarder, and in due course I entered my second year of high school.
Before the school year ended, the boarders-students and artisans-
numbered over two hundred. I greatly admired Don Bosco for being so
even-tempered, patient, and cheerful. People said that Don Bosco was
naturally hot-tempered and haughty, but I thought he had such a pleasant
and mild disposition that he would have to make an effort to look
impatient.
Let us now resume our narrative. At the Oratory things were
going smoothly, mostly because Don Bosco's mere presence was a
very effective sermon and a steady spur to do what was right. Nev-
ertheless, the students received an added incentive during that year.
Canon [Louis] Anglesio, the rector of Cottolengo's Little House of

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Divine Providence, being short of teachers and unwilling to send
his students to the city schools, asked Don Bosco to accept them as
day students. Don Bosco obliged, and so from 1856 to 1859 a good
many of the Cottolengo boys-some of whom were very intelligent,
as we all remember-walked every day to their classes at the Ora-
tory and vied in diligence and conduct with the boys there. At the
commencement exercises-enlivened by vocal and instrumental
music-awards were given to both groups in the presence of distin-
guished guests, the directors of both institutes, and their benefac-
tors.
Many of the Cottolengo students succeeded splendidly in life;
several were consecrated bishops, others became exemplary priests
in the diocese or in the foreign missions-thus further enhancing
Don Bosco's reputation in this field-and still others made their
mark in the civil service or in the armed forces. We have in our
possession a cherished document from these first Cottolengo stu-
dents-a written "thank you" to their teacher:
To the Reverend Cleric John [Baptist] Francesia, Third-Year High
School Teacher, on Our Last Day of School, July 10, 1857
If, lightheartedly, we almost leap for joy on this longed-for and happy
day, and if we eagerly anticipate success in our forthcoming examina-
tions, to whom should we be grateful but you, our kind teacher? Thanks
to you and your patience-undeserved on our part, but nevertheless
very much appreciated-we were able to enrich our minds with the
treasures of knowledge; thanks to you, we learned Latin and other sub-
jects. To sum it up, from you we have received benefits, great and small,
which we shall never be able to repay here on earth, although we can
pray that Almighty God will give you eternal recompense. Is it not
fitting, therefore, that we should be joyous and happy?
Dear teacher, the last day of school is the prelude to a long separation,
but we banish all sad thoughts by hoping that in your kindness you
will be merciful to us. We realize that we do not deserve your benevolent
indulgence, but you have been so patient with us and have worked so
diligently for our betterment that you will surely forgive our shortcom-
ings. Instead of well-deserved punishment, give us further proofs of your
love. We are sure that you will show yourself good-hearted, especially
since our success depends entirely upon you. May your goodness there-
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To conclude, we wish you a pleasant and fruitful vacation, trusting
that even here on earth the Lord will reward your ardent zeal on our
behalf.
Your Pupils of the Cottolengo Institute
Meanwhile, by November, 1856, the classrooms for the day
elementary school-near the main entrance-were ready, and
shortly afterward classes were started for a large number of neigh-
borhood boys. Their teacher was James Rossi of Foglizzo, whose
services Don Bosco had secured when he had gone there to preach.
Among other things, Rossi was also a good singer and trombone
player.
Under the circumstances, both day and resident students were
becoming ever more numerous at the Oratory. Don Bosco was de-
lighted to see his family increase, with new boys rescued from a
potentially dangerous environment and placed in a wholesome one.
The older boys, like firstborn sons, were happy to see younger
brothers swell their ranks, while the latter rejoiced at having found
a safe refuge and food for their bodies and minds. Moreover, parents
were pleased and grateful for their children's good intellectual and
moral education, while Don Bosco's benefactors and benfactresses
were delighted at the results of their generosity. Canon Lawrence
Gastaldi, who returned to Italy for a few weeks in 1856, as he did
from time to time, admiringly congratulated Don Bosco and urged
him to continue his wonderful work.
Love of souls was at all times Don Bosco's strongest driving
force. During that month [November 1856] at his Good Nights
Don Bosco tried to stir in the hearts of the new boys a desire for
virtue. Joseph Reano jotted down several talks that were devised
to encourage the boys to work for their eternal salvation in ac-
cordance with God's will. Reano's report follows:
Every evening during the novena for the feast of the Presentation of
Our Lady in the Temple, Don Bosco, in order to make the Good Nights
more impressive, would put questions to the older boys, and after re-
ceiving the correct answer, he would add a brief comment of his own.
On the first evening of the novena he called on the cleric [Victor]
Vaschetti-as he had often done before. "Why must we firmly believe
that God wants us to go to heaven?" he asked.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The cleric gave the correct answer, and Don Bosco went on: "Yes,
by God's will we were born in the Catholic Church, thus being favored
over many others who were not. On our part, however, we must believe
what He taught the Church and observe His commandments." He then
exhorted each boy to go over his past life during that novena and ask
himself whether he had lived it well and whether the good outdid the
evil.
The second evening he repeated the question and again offered a
comment. "Not only did God create us and allow us to be born in the
Catholic Church," he said, "but He also adopted us as His sons through
Baptism. This should remind us that, through our godparents and our
baptismal vows, we renounced the world, the flesh, and the devil and
solemnly promised loyalty to Jesus Christ and His Church."
For seven consecutive evenings Don Bosco asked the same question,
proving to them that God willed our eternal salvation. "He not only
allowed us to be born in the Catholic Church and to be baptized," he
said, "but even more importantly, He had His Divine Son institute the
sacrament of Penance to restore His grace to us, if lost through sin, not
simply once or twice or a hundred times, but a thousand times or more.
But remember: we cannot expect pardon unless we sincerely confess our
sins, are truly sorry for them, and genuinely resolve not to offend God
again. Furthermore, Christ has wondrously favored us with the institu-
tion of the Holy Eucharist, wherein He gives us His body for our food
and His Blood for our drink. He Himself said: 'He who shall eat of My
Body and drink of My Blood shall have life everlasting.' But for heaven's
sake, never forget that he who receives Communion sacrilegiously eats
and drinks his own damnation. Let us also keep in mind that the Second
Person of the Holy Trinity became man to save us from eternal damna-
tion. In return, let us never cease to thank Our Divine Redeemer; let
us practice Christian mortification and renounce the pleasures of the
world for Our Lord's sake. Jesus died on the cross for us, shed His
Blood to take away the old sentence of condemnation, and gave us the
Most Holy Virgin Mary as our Mother. God also loved us from all
eternity, and He enjoined us to love Him above all else, proclaiming
this as the first of His Commandments, revealing to us that love of our
neighbor is the same thing as love of God, and that the glory of heaven
is the consummation of grace." Don Bosco concluded by saying: "Not
all of us can fast or undertake arduous journeys in God's service or give
generous alms, but we can all love. All it takes is the sincere desire to
do so."

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Don Bosco followed the same method in preaching to the day
boys, adapting the reasons why God wants us to go to heaven to
their level of intelligence. On November 16, 1856, since the Wal-
densians had continued to spread dangerous literature among the
people, Don Bosco told his boys in a talk on St. Paul that this
Apostle had the faithful in Ephesus set fire to a heap of books deal-
ing with magic and full of false and immoral teachings. At the
end of his talk, he asked the cleric Vaschetti: "Why did St. Paul
burn so many books that were worth perhaps a hundred thousand
lire instead of selling them and giving the money to the poor? Or
why didn't he just lock them up?"
Vaschetti replied: "If those books had fallen into the hands of
other people, many more souls would have been poisoned, and so
St. Paul considered it his duty to destroy them. He did not even
trust himself to read such poisonous literature."
"Correct," Don Bosco said. "If a poisoned drink can harm me,
it can also harm others, and material gain can never compensate
for even a single instance of moral harm."
Moved by his words, the festtve oratory boys later turned over
to him unwholesome books or magazines that they had found in
their own homes or had received as gifts. Thus Don Bosco was able
to destroy a great quantity of evil literature while indefatigably
working for the publication of good books. The December issue of
Letture Cattoliche, printed at Ivrea by the Tea Press, was entitled
The Guardian Angel of Young Children,· Gleanings from a Book
by Canon Claude Arvisenet, Vicar General of Troyes. This booklet
contained teachings and examples intended to guide a child in his
daily activities and in his spiritual life. It also briefly summarized
in dialogue form the scriptural proofs that the Catholic Church is
the true Church. In addition, it offered a number of very short
prayers for various occasions. Don. Bosco was also working on
other books, entrusting their printing to four different shops as we
have already stated. Bishop [John Baptist] Bertagna described Don
Bosco's hard work as follows:
The way Don Bosco undertook one task after another was a brilliant
show of strength. No sooner did he complete one task than he took up

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
another. Not a moment was lost. His nightly rest, if he took it at all,
was very short. He was no less admirable in putting up with frequent
interruptions from people who bothered him about trifles. He never be-
trayed fatigue, even after spending the whole night at work, but went
on with whatever tasks were called for with astonishing tranquility.
"When we love what we are doing, there is no toil, or if there is,
it is a toil of love," says a great saint. Yet, into the midst of so
many tasks and happy events came deep sorrow. On November 5
[1856], Father Paul Rossi,1 who had been the director of the St.
Aloysius Oratory at Porta Nuova for the previous three years, died
prematurely at the age of twenty-eight. Very much alert and witty,
he combined deep piety with learning in the fields of literature,
philosophy, and theology, while always remaining cheerful, friendly,
respectful, considerate, and compassionate with all. Untiringly con-
cerned with boys who needed a helping hand to keep from falling,
he preached, taught catechism, heard confessions, counseled, and
corrected. He gave himself totally to the boys of his oratory. He
found jobs for them and he urged employers to be understanding
and apprentices to be diligent. Unobtrusively he provided food or
clothing lest the needy be forced into crime. Furthermore, he was
always ready to speak at retreats, triduums, missions, or novenas.
Prisons, hospitals, religious institutes, schools, and even army bases
benefited from his zeal and charity. He was Don Bosco's true co-
worker and follower.
Finally, however, the work began to tell on him. When friends
begged him to take care of himself, his reply was: "A good worker
never puts off until tomorrow what he can do today." He eventually
succumbed. After a long and painful illness borne with heroic pa-
tience, he received the comforts of our Faith and went to his re-
ward. The boys of the St. Aloysius Oratory escorted his body to
the grave.
In suffrage of his soul, Don Bosco had a sung requiem Mass of-
fered on the eighth day of his passing, November 13, at the St.
1 Through some oversight, the author calls this priest successively "Felix,"
"Francis," and "Paul" in Vols. III, IV, and V. The obituary in the Liturgical
Calendar of the Archdiocese of Turin (1857), two local periodicals: L'Armonia
(November 20, 1856) and La Buona Settimana (November 16, 1856), and other
reliable sources give Father Rossi's first name as "Paul." [Editor]

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Aloysius Oratory with the boys of the Oratory of St. Francis de
Sales also participating. All offered prayers and Communions for
the repose of his soul. The November 20 issue of L'Armonia car-
ried a moving obituary about him that was probably written by
Don Bosco.
Father Rossi's passing was a great loss to Don Bosco, particu-
larly since he could find no one to replace him. For a year the St.
Aloysius Oratory lacked a permanent director and was managed by
a cleric whom Don Bosco sent every Sunday. During the week the
same cleric tried to get one or more priests of the city to come to
hear confessions, celebrate Mass, and preach; occasionally, he
would also try to secure another priest for the afternoon catecheti-
cal instructions and services. Sometimes Father Cafasso sent a
a student priest from the Convitto Ecclesiastico. Among the dioce-
san priests who more regularly helped at this time, Father [Ignatius]
De Monte deserves special mention. Because of his age and a
speech defect he could not preach or hear confessions, but he com-
pensated by saying Mass, teaching catechism, and providing prizes,
games, and church appurtenances at his own expense. He was a
saintly priest. He was also a wealthy man, but later he lost every-
thing in becoming guarantor for relatives. But whether rich or poor,
he never lost his peace of mind, his love of God, his attachment to
· the St. Aloysius Oratory, or his desire to help his fellow man.

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CHAPTER 45
A Heartrending Loss
~HORTLY after Father Rossi's death, Don Bosco had
to endure another sorrow that was even more heartrending. To-
ward the middle of November 1856, the beloved Mamma Margaret
was stricken with pneumonia. She was a veritable mother to all the
boys, so good, attentive, and solicitous as to make them forget that
their own mothers were either dead or far away. Her illness brought
out their deep appreciation of her qualities and of her love for
them. They prayed at length, watched the course of her illness
with deep concern, and steadily came to her door for the latest
news of her progress. In the evening, after night prayers, they anx-
iously waited for Don Bosco or Father Alasonatti to tell them about
her; no one could fall asleep without first praying to Our Lady of
Consolation for her recovery.
Dr. Celsus Bellingeri, a devout Catholic and extremely capable
physician, took good care of her. He was the Oratory's house doc-
tor and the natural science teacher of the first clerics preparing for
a university degree. Don Bosco felt very close to him and was very
grateful for what he was doing, but he himself looked after his
mother most solicitously and spent a considerable amount of time
by her bedside, providing whatever could help her and comforting
her with pious thoughts and short invocations. His brother Joseph,
who had hurried over from Castelnuovo, Marianne, his mother's
sister, and Joan Mary Rua, the cleric's mother, also took turns at
Mamma Margaret's bedside.
Despite all their loving care, however, her illness continued to
grow more serious. The boys were deeply distraught to hear that
Father [John] Borel, her spiritual director, had come to hear her
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371
confession, and they were overwhelmed with grief when she re-
ceived Holy Viaticum.
Margaret, realizing how ill she really was, wanted to leave her
last counsels to her sons. When she was alone with Don Bosco, she
said to him: "What I am going to tell you now, I'll say as sincerely
as if I were in confession in order that you may know better how
things stand at the Oratory. Freely trust those who are working
with you in the Lord's vineyard, but only in regard to those mat-
ters that you are sure are for the glory of God. Keep in mind that
many are seeking their own interests rather than God's glory. I
must depart and leave my chores to others. This may cause some
difficulties, but Our Lady will not fail to assist you. Do not seek
pomp or splendor in your work. Seek only the glory of God and
let the foundation of your work be true poverty. Some people here
preach poverty to others but do not practice it themselves. The
best way to teach is to practice what one says. Let your relatives
stay as they are-poor; they will get along best that way." She then
went on to speak of many confidential matters concerning the
Oratory with such deep insight that Don Bosco was astounded.
She told him that the clerics Rua, Cagliero, Durando, and Fran-
cesia would be staunch and faithful helpers, but she cautioned him
about some others. In mentioning two brothers whose name began
with "Fer," she said: "Watch out! All they want is to take advan-
tage of your charity-nothing else." She then commended herself
to the prayers of all the priests, clerics, and boys in the house, and
concluded by saying that if God would be merciful to her, she
would pray incessantly for the good of the Oratory. Then her mind
seemed to wander. Looking into Don Bosco's eyes, she said: "You
are now doing what you neither know nor see, but you'll see and
you'll know when the Star enlightens you."
She also spoke privately to her son Joseph. "My dear Joseph,"
she said to him, "I must leave you and your family. I've always
done my best, and I think everyone has cooperated with me. Watch
over your children and see that they continue to follow that state of
life in which God has placed them, unless they aspire to the reli-
gious life or the priesthood. True, they will only be simple farmers,
but they will earn an honest living. If they aspire to something else,
they may perhaps squander what they have earned by the sweat of

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
their brow. Reflect on what I tell you now, and it will serve you as
a rule in many things which I am too weak to talk about at the mo-
ment. Keep doing all you can for the Oratory. May the Blessed
Virgin bless you and make both you and your family happy."
When she was about to receive the Anointing of the Sick, she
repeated to Don Bosco what she had already told him. "When you
were little," she said, "I prepared you for confession and Com-
munion. Now it's your turn to help your mother receive the Last
Sacraments worthily. Help me by reciting the prayers. I can hardly
say the words myself, but as you say them aloud, I'll try to repeat
them in my heart."
Finally her last evening arrived. Overcome by sorrow, Don Bosco
had prolonged his vigil by her bedside until very late into the night,
and he was suffering the deepest anguish. On the other side of the
bed stood Joseph who, although equally devoted to his mother,
was more successful in concealing his grief. Suddenly the good
mother turned to Don Bosco and said: "God knows how much I
have loved you all my life long. I hope I can love you even more
in heaven. My conscience is at peace. I did my duty as best I could.
I may have seemed too strict in some matters, but I really wasn't. It
was my duty. Tell our dear boys that I worked for them and loved
them like a mother. Please ask them to pray often for me and to
receive Holy Communion at least once for the repose of my soul."
At this point both mother and son were so moved that she had to
pause.
Regaining her breath a bit, she went on; "Go now, my dear son.
I cannot bear to see you so distressed, and you, too, cannot bear to
see me in these last moments. Good-bye, dear John. Remember
that in this life we have to suffer, but we shall enjoy true happiness
in heaven. Go to your room and pray for me."
When Don Bosco seemed hesitant to leave his mother's bedside,
Margaret looked at him; then she raised her eyes to heaven as if
she wanted to tell him, "You are suffering. This makes me suffer all
the more. Please go and pray. We shall meet again in heaven.
Father Alasonatti is here; that is enough."
After bidding her a loving farewell, Don Bosco went to his room
believing that she was in no imminent danger. Three times he tried
to light his lamp, and three times it went out. The thought of his

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beloved mother, for whose life he feared, flashed across his mind.
He finally managed to get the lamp lit and went over to his bed
to lie down. For no reason, his mother's picture, which hung beside
his bed, had its face turned to the wall. Don Bosco had not turned
it around, nor could anyone in the house have done such a thing.
The affectionate respect everyone felt for Don Bosco would have
precluded such an irreverent act. What could it mean? An intense
fear chilled him, and he no longer dared to sleep. "I'm afraid," he
thought, "that this is a warning from heaven that my poor mother
is about to be called into eternity." He then returned to her bedside.
It was about midnight.
As Mamma Margaret became aware of his presence, she mo-
tioned him away, but Don Bosco would not move. She insisted:
"This is too much for you. . . ."
Choked by sobs, Don Bosco answered: "No loving son would
leave you now!"
Margaret was silent a few seconds; then she continued: "John,
please do me a favor. It's the last I'll ever ask of you. I suffer dou-
bly in seeing you suffer. I am well cared for. Please go. Just pray
for me; that's all I ask. . . . Good-bye." It was her last farewell.
In obedience to his mother's explicit request, Don Bosco went
back to his room, but he did not retire. It was November 25. Some
moments later, she entered into her agony. At three in the morning
Don Bosco heard Joseph coming toward his room. His mother had
gone to heaven. The two brothers looked at each other silently and
then burst into tears that were heartrending to a few clerics and
others who had followed Joseph.
What about the boys? No words could describe their sorrow,
their sobs, and their tears when they received the sad news that Don
Bosco's mother-their own mother-was no longer with them.
Don Bosco called them all together to console them and then said:
"We have lost our mother, but I am certain that she will help us
from heaven. She was a saint!"
Everyone who knew Mamma Margaret was of the same opinion
in this regard, especially because of her charitable concern for
others. She had never turned away the poor who sought her help,
and she had constantly tried to make everyone understand how
necessary and important were the works of mercy commanded by

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Our Lord. For this reason she had undergone many privations.
After her death, nothing was found in her room to suggest personal
comfort, nor was there any indication that, in concession to her
advanced years, she had treated herself to comforts or anything of
that sort. Some good women who came to prepare her body for
burial were disappointed in their expectations. They had asked
for-and received-Don Bosco's permission to take her clothes,
but there were none. She had used all her linen for the needs of
the Oratory and given away her wardrobe to the poor. Her one
dress was used for her burial. In its pockets there were twelve lire
which Don Bosco had given her to buy a kerchief a few days be-
fore she fell sick. Most likely, at least a part of that small sum
would have ended up in the hands of the poor.
On the very morning of her death, Don Bosco took along young
Joseph Buzzetti and went to celebrate Mass in the lower chapel of
the shrine of Our Lady of Consolation. Here, after he had sacrificed
the Divine Lamb and offered it to the Eternal Father for the repose
of his mother's soul, he prayed for a long time before the statue of
Our Lady of Consolation. Among other things, he said to Her:
"Most Compassionate Virgin, my sons and I are without a mother!
Please be our mother from now on." Judging by the prodigious
development of the Oratory, it would seem that the Blessed Virgin
fully answered his prayer.
Margaret's funeral was simple, but deeply moving. A solemn
requiem Mass was celebrated at the Oratory and all the boys of-
fered their Communions for the repose of the soul of their great
benefactress and mother. Then they all escorted the coffin to the
parish church, while the Oratory band played the mournful strains
of the Miserere. The funeral procession was so devout and edifying
that Mrs. Margaret Gastaldi, the mother of Father [Lawrence] Gas-
taldi,1 declared that she had never attended such a moving funeral.
After the funeral, Don Bosco, weighed down by sorrow, went
to stay with his friend, Canon Rosaz, at Susa for some respite, but
he remained there for only one day. On his return to Turin he con-
tinued to pray fervently, asked others to pray for his mother's soul,
and made arrangements for anniversary Masses. He always spoke
of her with filial affection, and he delighted in telling of her re-
1 The future archbishop of Turin. [Editor]

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markable virtues both publicly and privately. He also had one of
his priests research edifying episodes of her life and publish them as
a memorial to her so that they might be a source of edification for
all.2
Don Bosco's love for his mother did not abate with time. Even
in his last days, when he was about to die, he could hardly hold
back his tears in reminiscing about her, and at night, in a state of
semiconsciousness, he would call her, as those who assisted him
have testified. He saw her several times in dreams which remained
indelible in his mind and which he at times narrated to us.
In August 1860, for example, he dreamed that he met her near
the shrine of Our Lady of Consolation, along the wall surrounding
St. Anne's Monastery at the corner of the road as he was on his
way back to the Oratory from the Convitto Ecclesiastico. She
looked beautiful. "What? Are you really here?" Don Bosco asked.
"Aren't you dead?"
"I died, but I'm alive," Margaret replied.
"And are you happy?"
"Very happy." After several other questions, Don Bosco asked
her if she had gone straight to heaven. Margaret answered nega-
tively. He then inquired if several boys-whose names he men-
tioned-were in heaven, and he received an affirmative reply.
"Now tell me," Don Bosco went on, "what is it that you enjoy
in heaven?"
"I cannot explain that to you."
"Give me at least an idea of your happiness; let me see a glim-
mer of it!"
Mamma Margaret then appeared radiant with majesty and
clothed in a magnificent robe. As a large choir stood in the back-
ground, she began to sing a song of love to God that was indescrib-
ably sweet and went straight to ,he heart, filling it and carrying it
away with love. It sounded as if a thousand voices and a thousand
tones-from the deepest bass to the highest soprano-had all been
blended together masterfully, delicately, and harmoniously to form
one single voice, notwithstanding the variety of tones and the pitch
of the voices ranging from loud to the barely perceptible. Don
2 The author of these volumes himself wrote her biography and published it in
1886. He presented it to Don Bosco as a gift on his name day. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Bosco was so enchanted by this most melodious singing that he
thought he was out of his senses, and he was no longer able to
tell or ask his mother anything. When Mamma Margaret had fin-
ished singing, she turned to him and said: "I'll be waiting for you.
The two of us must always be together." After speaking these
words, she vanished.
After his mother's death, Father Rua told us that Don Bosco
began to see dimly the need of a congregation of nuns to look after
the clothing and linen of such a large family, but he decided to
defer a decision in this regard until Divine Providence should
clearly manifest its will. In the meantime, however-perhaps to
sound out the general feelings on the matter-one evening after
night prayers he asked the boys: "Shall we bring in some nuns to
look after the washing and mending of clothing, or shall we pay a
woman to do this work during the day?" The boys sensed that the
presence of nuns would involve some restriction of their freedom,
and with one voice they opted for the latter choice.
Thus a woman came to the Oratory, but not for a salary. She
was Mrs. Joan Mary Rua, the mother of the cleric. For some years
now she had been helping Mamma Margaret with whom she got
along famously, and she was well known to all the boys. At Mar-
garet's death she felt it would be only natural for her to take over
the position vacated by her devout friend. Therefore, forsaking the
comforts of her own home, she came to live at the Oratory which
was extremely poor in those days. Although somewhat elderly, she
was very robust and endowed with sound common sense and in-
exhaustible patience. She eagerly practiced self-denial, stood ready
to perform any task, and was very fervent and devout; she also had
a very delicate conscience, although untroubled by scruples. All
the boys were very fond of her, for she was as good as an angel.
She was particularly solicitous for the young artisans, because they
were poorer and less educated than the rest, as Joseph Reano has
testified. In caring for the linen she was assisted by Mamma Mar-
garet's sister, Marianne, by the widow Lucy Cagliero, and-for
five or six years-by Father Bellla's mother who came to the Or.a-
tory every day to sew. A young lady from the De Maistre house-
hold also insisted on joining this group, and she became the fifth

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member engaged in this work of charity, until the Lord called her
to the religious life.
After the feast of the Immaculate Conception, Don Bosco started
getting ready for Christmas by addressing a petition to the Holy
Father through Francis Cardinal Gaude:
Most Holy Father:
[No date]
On December 16, 1852, the Reverend John Bosco, director of the
Oratory of St. Francis de Sales, obtained the faculty for three years to
administer. Holy Communion to the boys attending the Christmas Mid-
night Mass in the above-mentioned Oratory. This faculty has now ex-
pired, and the undersigned therefore humbly seeks a rene'9Yal.
For which grace, etc. . . .
[Rev. John Bosco]
The cardinal forwarded the rescript granting this request to Don
Bosco with the following note:
Very Reverend Father:
Rome, December 20, 1856
I did not delay a moment, although I did not have a chance to see
His Holiness and thus had to go through the usual channels, I neverthe-
less received the new rescript quickly.3 May God grant that you receive
it in time. The total cost is about four lire. Please pay it to my father
at Cambiano, or else celebrate four Masses for my intention. I am in a
hurry.
Your affectionate friend,
Francis Cardinal Gaude
After passing a devout Christmas, Don Bosco closed the year by
writing to Duchess Laval Montmorency at Villastellone:
My dear Duchess:
Turin, December 31, 1856
The recent sorrowful events at the Oratory have kept me from answer- .
ing the charming and cordial letter which in your goodness you gra-
3 This Latin rescript has been omitted in this edition. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ciously sent me on the occasion of my dear mother's death. I now wish
to thank you for the Christian sentiments expressed therein and for all
you did in connection with Marchioness Fassati's handiwork which we
converted into a marengo4 and, as usual, spent on behalf of our boarders.
This is the last day of the year, and this evening we shall gather to-
gether to sing the Te Deum to thank God for all His benefits of the past
year. On this occasion we also offer up special prayers for our bene-
factors. Before the Benediction of the Blessed Sacrament we shall all
recite an Our Father, Hail Mary, and Hail Holy Queen for you, our dis-
tinguished benefactress. We shall fervently invoke God's blessing upon
you, so that He may grant you peace of mind and bodily health, help
you to do His most holy will in all things, and later-in as distant a
time as it may please God, when you will conclude your mortal life in
the Sacred Hearts of Jesus and Mary-grant you an eternal reward in
heaven.
These are my hopes this day, and I know that these are also your own
wishes. Please pray for me, too, that I may do God's holy will, now
and in the coming year as well as throughout the time which the Lord,
in His mercy, may permit me to remain in this world.
I am glad to tell you that all our boys are in good health. Not one of
them-they number one hundred and fifty-has complained even of a
slight headache during the last three months. My aunt and brother are
feeling better.
In deep esteem and gratitude, I beg you to call upon me for anything
I may be able to do for you in the Lord.
Your grateful servant,
Rev. John Bosco
Holy Virgin, St. Sylvester, pray for us. Under your protection may our
times be peace!ul.
This letter alludes to a very serious illness of his brother Joseph,
of which we shall speak later. Adding to his distress, too, was the
illness and death of the cleric John Massaglia. In the fall of 1855,
after successfully completing his course in rhetoric, this boy had
donned the cassock and stayed on at the Oratory. Don Bosco had
great hopes for him because of his success in his studies and be-
cause of his work at the Oratory. He was in good health, but one
4 The marengo was a gold coin used in Italy up to the 19th century and ap-
proximately equivalent to the contemporary American dollar. [Editor]

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day he caught a very bad cold. His parents took him home to take
better care of him, but he there died a saintly death. Dominic Savio,
although resigned to the Divine will, wept for several days at his
death. According to the sworn testimony of Peter Enria, Don Bosco
also predicted Massaglia's death while narrating a dream.

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CHAPTER 46
Loyalty to the Pope
JN Don Bosco's opinion, no one in the whole world was
greater and worthier of respect and veneration than the Pope, St.
Peter's successor. For him the Vicar of Christ was second only to
Christ in the Blessed Sacrament! He waxed enthusiastic in talking
to his boys about him: "We must love the popes," he used to say,
"regardless of when or where they lived. Their counsels and even
their wishes must be a command for us."
Often Don Bosco would also remark: "My sons, regard as ene-
mies of our Faith those who belittle the Pope's authority or who try
to minimize the obedience and respect due to his teachings and di-
rectives." If difficulties beset the Pope, he would exhort his pupils
to pray and receive Holy Communion. We here quote briefly from
the funeral oration of Bishop Emilian Manacorda [of F ossano]
which he delivered at Don Bosco's solemn requiem Mass of Trige-
sima. The bishop commented:
Don Bosco, the founder of the Society of St. Francis de Sales, was the
living model of a humble man. Everything about him-thoughts, words,
inclinations, undertakings-evinced humility, but this humility would
turn into elation at the mere utterance of the words "Roman Pontiff."
Then, in a sense, he would catch fire, become alive, and wax enthusiastic.
No one who came in contact with him ever heard him say anything that
could reflect a less than perfect obedience and childlike docility to the
Pope.
In Don Bosco's opinion, the honor paid to the popes could never
be overdone. On one occasion, he remarked to the cleric [Mi-
chael] Rua that he would be very happy if the feasts of sainted
popes-then semi-double-were raised to the rank of double, and
380

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Loyalty to the Pope
381
he wanted the feast of St. Peter to be solemnized every year at the
Oratory.
Proof of his overflowing zeal for the Pope was the fact that the
Vicar of Christ was his main preoccupation throughout his life-
a result of his vast knowledge of church history, to which he gave
the greatest importance, as we have already seen.1 He began to
study church history in 1834 while still a cleric, and from 1851 to
1861 Father [John] Turchi saw him constantly reading authorita-
tive works-both old and new-on the subject. Above all, he never
tired of poring over his favorite work-that of the Bollandists. He
read their lives of the saints with rapt attention so that he might
be imbued with their spirit. As soon as he could afford it-some-
time before 1860-he enriched the Oratory library with these vol-
umes to have them handy for consultation. On the whole, the
saints' heroic accomplishments are also the most authoritative cor-
roboration of the dogma of papal authority and show it in its full
light. This authority Don Bosco fully acknowledged.
Whenever the works-unabridged or summarized-of Henrion,
Rohrbacher, Audisio, Schmid, or other authors were read aloud at
meals, he often lamented that many of these works were "national"
church histories, or that they treated at length of the Church at
large, of the councils, and of the lives of the saints, but dwelt too
briefly on the supreme pontiffs who, to his great regret, nearly al-
ways seemed to play a secondary-and one might even say-acces-
sory role. Don Bosco's contention was that the popes were the
pivots around which a church history should revolve, and that a
history of the Church, to be such, had to be a history of the popes.
"Are not the popes the leaders, the princes, the supreme shep-
herds?" he argued. "In national histories a king always plays the
leading part. Must not we say, therefore, that honor, glory, and
obedience are due to the Pope as the center of unity, without which
the Church would no longer be the Church? It is a serious mistake
to write a history of the Church and record long periods of history
with no mention of her ruler."
Therefore, as early as 1849 he had begun to compile a universal
history of the Catholic Church along these lines in order to refute
1 See Vol. I, pp. 330£; Vol. II, pp. 27, 68, 160, 257ff; Vol. III, pp. 215-21.
[Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the slanderous statements of heretics and to correct the methods
and errors of some Catholic authors. His work described the con-
stant influence that the Roman pontiffs exerted on the Church,
their intervention in world events of the greatest importance, and
the acknowledgment of their supreme jurisdiction. He also proposed
to rectify the inaccuracies, omissions, and misinterpretations that
unfortunately were all too common even in the most famous works.
Don Bosco's [unpublished] work in four volumes covered up to
the beginning of the nineteenth century. As soon as he filled a com-
position book, he passed it on to the cleric James Bellia to copy it
in a clear hand. This cleric declared himself ready to swear upon
oath that he had transcribed Don Bosco's entire work. Then, in
1903, writing to Father Michael Rua, he added: "Several of our
older priests doubt that Don Bosco compiled such a work because
they have no idea how much he labored over it outside the Oratory,
while traveling or giving missions in villages and towns."
Don Bosco was in no hurry to publish his history of the Church
because he wanted it to be as perfect as possible. To this end he
always carried along his manuscripts and spent every free moment
in revising, annotating, and correcting them. However, this habit
cost him the loss of the fruit of his labors.
In 1862, while touring villages with his pupils, he forgot part of
his manuscript at the rectory where he had spent the night, and he
did not realize it until they were six miles away. Father Angelo
Savio went back and was lucky enough to find it. The same was not
true in 1870 when Don Bosco, hurrying out of a train, left behind
the last volume and did not become aware of it until some days
later, when all efforts to trace it proved fruitless. Thus, a work
which was almost completed remained unfinished because Don
Bosco's incessant tasks kept him from rewriting the lost volume.
There is no doubt that this loss wiped out years of toil and
pained him considerably, but he patiently resigned himself and
began to tell his clerics of his wish that some of them might one
day write a history of the Church and thus attain the goal he had
cherished for himself. His suggested guidelines were a simple style
that would be easily comprehended by the average reader and a
profound veneration for the Apostolic See. He entrusted this task
particularly to Father John Bonetti. The latter, together with

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Father Francis Cerruti, often heard Don Bosco exclaim: "I am
really very put out at the little attention some writers pay to the
Pope. Keep in mind that we must stand closely allied to him. Only
when we are with the Pope and for the Pope are we safe." He also
told them repeatedly: "It grieves me to see church historians write
about so many things, but so scantily and poorly about the popes.
The popes should shine in all their splendor for the whole world to
see. Some historians give as a reason that hardly anything at all is
known about the first popes, but this isn't true! Let these people
read the Bollandists and other very important works that they know
only by title; then they will see. . . . What's lacking is the will to
work! No effort should be spared when the Church and the Pope
are at stake!"
Don Bosco practiced what he preached by starting the publica-
tion of the lives of the popes of the first three centuries, a work on
which he had labored since 1854. He wanted people to become ac-
quainted with the more ancient popes, and therefore he spent a
great deal of time researching precious information on each of
them in public and private libraries. His !Jndings later appeared in
various issues of Letture Cattoliche. The compilation of these book-
lets is also something to marvel at. Often-especially when it was
almost press time-he would go with one of his clerics to the Con-
vitto Ecclesiastico, and there in the library, without consulting his
notes or other references, he would dictate to him. For lack of time,
the manuscript went straight to the printer without further polish-
ing. Yet many scholarly people held these pamphlets in great
esteem-as, for example, Msgr. [Louis] Tripepi, the domestic prel-
ate of Pius IX, now a cardinal, who, in his own biography of St.
Pius I, several times quoted the issue of Letture Cattoliche on the
same subject and referred to Don Bosco as "a man both learned
and pious."
The little time it took Don Bosco to compile his booklets left no
doubts about his knowledge. Sometimes he needed to consult
books or to quote passages, but could not absent himself from the
Oratory. In such cases, drawing on his prodigious memory, he
would jot down the title, author, volume, chapter, and page of a
book he had read and then send a boy or a cleric to the university
library to copy down the passage he needed. Occasionally the first

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
messenger had barely left when a second and a third one would
follow with similar instructions. Father [Amadeus] Peyron was
most helpful in locating the books and marking the passages that
the boys were to copy.
As regards Don Bosco's dedication to this work, Canon [John
Baptist] Anfossi had this to say:
Several times I wrote the lives of the popes and contemporary martyrs
under his dictation, and I recall that he went about his work so reverently
as to seem rapt in prayer. He always began with a prayer to the Holy
Spirit and ended with one of thanks. This great work of his evinces his
zeal for the welfare of his neighbor and the glory of God, and the holy
courage with which he tried to set up defenses against heretics. More-
over, his pamphlets confirmed his widespread reputation for holiness.
Catholics and non-Catholics alike sought to receive instruction in the
Faith from him because of his learning.
Some of Don Bosco's booklets carried completely new material,
while others were taken wholly from his unpublished universal his-
tory of the Church, to which he added marginal notes and quota-
tions from other authors. Years later, Father James Bellia, saw
some of Don Bosco's manuscripts and recognized his own hand-
writing. He became convinced that Don Bosco had taken pas-
sages from his previous work and published them in order to get
the reactions of historians and profit from their criticism.
While compiling these booklets on the popes, Don Bosco used
the same material for his Sunday sermons to the Oratory boarders
after the second Mass.2 "The subject matter," Father Paul Albera
wrote, "was drawn mainly from the Bollandists. Therefore, it is not
surprising that his pupils listened most attentively and with great
delight. They never tired of his sermons, even though they lasted
nearly an hour and a half. He was unsurpassed in his ability to
reconstruct dialogues between martyrs and their persecutors. He al-
ways won the boys' respect and love for the Holy See which the
popes had enhanced by their exemplary actions and sanctified by
their blood. He never ended a sermon without questioning some
2 On Sundays and holy days they attended two Masses; the second Mass was
either sung or marked by the recitation of the Little Office of the Blessed Virgin.
[Editor]

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Loyalty to the Pope
385
boy or other in order to draw a moral. For several years the one
most called upon was the cleric Roetti. Generally, whenever Don
Bosco finished narrating the life of a Pope or of a saint whose life
threw light on the papacy, it would appear in an issue of Letture
Cattoliche, and we had the pleasure of reading what we had heard
him say in his sermons."
The January 1857 issue of Letture Cattoliche, printed by the
Paravia Press, was entitled Life of St. Peter, the Prince of Apostles,
First Pope after Jesus Christ, by the Rev. John Bosco. Each chap-
ter ended with a striking maxim that effectively aroused love for
the Church. The booklet itself closed with an appeal to Protestants
to return to the fold of Jesus Christ. Don Bosco followed the same
format in subsequent booklets on the popes. As an appendix he
included St. Peter's Journey to Rome by Father [Francis] Marengo,
professor of theology. This little work was a scholarly proof of the
historicity of St. Peter's residence in Rome.
We shall now quote Don Bosco's Preface to the Life of St. Peter:
Many times I have thought of ways and means to allay the aversion
and hatred which people in these unhappy times display toward the
popes and their authority. I concluded that if I could but present factu-
ally the lives of those whom Our Lord chose as supreme shepherds of
His flock and His vicars on earth, fair-minded people could not be
hostile to those who did so much for the temporal and spiritual welfare
of mankind. The popes led holy and work-filled lives that made them
revered by all good people throughout the centuries, and sometimes they
even shed their blood in witness of their Faith and their Divine mandate
in order to promote God's glory and the welfare of their fellow human
beings.
With this thought in mind, I decided to undertake the narration of
the accomplishments of the supreme pontiffs from the time of Our Lord
to our own day. Starting from the first Pope, St. Peter, appointed by
Jesus Christ Himself, we shall go on to his successors, making only such
comments as the narrative seems to require.
St. Peter is the Apostle whom the Savior Himself called "blessed" and
who received the keys of the kingdom of heaven, with authority so to
bind and loose that, as a rule, his verdicts would precede those of God.
He is the Apostle whom Jesus commanded to keep his brothers steadfast
in the Faith, ordering him to give to his sheep--the Church shepherds
-and to his lambs-the faithful-the pasture they needed for their

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
spiritual and eternal welfare. He is, in short, the Apostle whom Jesus
Christ delegated to govern the Church, and who in fact did govern her
after Our Savior's glorious ascension into heaven.
According to Our Lord's words, Peter's authority was to remain
visible to mankind until the end of the world, and since St. Peter was
mortal, it followed that he had to transmit that same Christ-given au-
thority to his successors, the supreme pontiffs, whose lives we shall also
present.
Just as a son should naturally love to hear of his father's glorious
deeds, so we too, spiritual sons of St. Peter and of his successors, should
delight in reading of the glorious deeds of those peerless men who for
eighteen centuries have governed the Church of Jesus Christ.
I wish to make it clear from the very outset that I am writing for
ordinary people, and that, therefore, disregarding the niceties of style
and any dubious or superfluous arguments, I shall strive for simplicity
both in style and subject matter, without, however, compromising his-
torical truth, theology, and proper grammar. As for my sources, I can
assure my readers that every word or fact has been checked, when pos-
sible, with sources contemporary or quasi-contemporary to the events
herein described. Rather than insert a bibliography of all authors con-
sulted, I shall cite the more important ones in the course of my narration,
as the need will arise.
I have also tried to edit the material in such a way that each booklet
is a unit by itself independent of the others. Furthermore, for the sake
of those who may want to keep the issues on the popes apart from the
others, we shall mark them progressively with a letter of the alphabet.
On my part I agree to spare no effort to ensure the authenticity of
what I am about to write; on the other hand, however, I cannot help
appealing to the clergy and to all influential people to come to my
assistance in spreading these booklets, especially where they can do the
most good.
The present times are disastrous for our holy Faith. Our enemies are
spending huge sums of money, undertaking. long journeys, and working
hard to spread immoral and irreligious publications. Should we not at
least match the efforts of those who so eagerly sacrifice themselves to
lead souls to perdition?
May our merciful God kindle a fervent desire for the welfare of souls
in every heart and keep us steadfast in the Faith of Peter, which is the
Faith of Jesus Christ, and so keep us on the road which will certainly
lead us to heaven. Amen.

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Loyalty to the Pope
387
On February 1, L'Armonia printed the following review of this
booklet:
We believe that no books are more timely or necessary nowadays
than those on the authority of the Supreme Pontiff. The enemies of the
Catholic Church everywhere are united in attacking and tearing down
the papacy. Since they spare no effort in spreading their subversive
teachings among the people, an antidote must be found. For this reason
Father John Bosco, an indefatigable man of God, conceived the timely
idea of publishing popular lives of the popes to counteract the ill effects
of evil publications. He appropriately began with the Life of St. Peter
the Apostle in the No. 11 issue of Letture Cattoliche, now in its fourth
year of publication. This 180-page booklet, in addition to its twenty-nine
chapters on the Prince of Apostles, also has an appendix on St. Peter's
journey to Rome. It is a compendium of all that the Fathers of the
Church and Catholic and non-Catholic authors have said about this all-
important topic. It would be sheer nonsense today to doubt the fact that
St. Peter did come to Rome. The author has wisely written the booklet
in such a way that subsequent issues may be read independently of it
and of each other for the benefit of those who do not subscribe to
Letture Cattoliche.
Don Bosco's work needs no recommendation. Rather, we appeal to
wealthy good Catholics to order these booklets in bulk for free distribu-
tion to offset or prevent the evil effects of venomous Protestant books
and of, worse still, so-called Catholic publications.

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CHAPTER 4 7
Zeal for Orthodoxy
DoN Bosco also authored the February issue of Letture
Cattoliche. The topic of this issue requires a little background in-
formation.
Don Bosco untiringly upheld orthodoxy not only through the
press, but even more often through debates with the Waldensians
who never tired of challenging him. Seemingly, their strategy was
to have some ordinary member open up a discussion with him, and
then to send in one of their ministers to take over. At about this
time [in early 1857] some Waldensians called on Don Bosco to
discuss religion. By this they meant loudly stating their position
and then switching from one topic to another without ever reaching
one logical conclusion. When bested on some point, they would
seek a way out by saying: "We can't rebut your objection because
we are not competent enough, but our minister, a man of vast
erudition, could easily refute you."
"Tell him to come, then," Don Bosco would reply. "If he can
rebut my arguments about the truth of the Catholic Faith and
convincingly vindicate the errors of the reformers, he is indeed a
learned man. But I doubt that he will come."
"If it weren't for fear that he might be insulted, we'd be sure of
it."
"Don't worry about that! Tell him he has nothing to fear. I'll be
delighted to meet him. Assure him that I'll receive him cordially.
Though I may not accept his arguments, I shall treat him with all
respect."
After making-and breaking-several appointments, the Wal-
densian minister eventually showed up with two friends and was
388

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Zeal for Orthodoxy
389
ushered into Don Bosco's room. Following a few pleasantries, the
minister started: "Dear Father, some members of our church have
called on you several times and discussed matters that, quite frankly,
were beyond their competence. They told me that you wished to
discuss these same matters with their minister, so here I am."
Don Bosco invited them to take a seat and start the discussion.
The topic was "purgatory." Courtesy marked the exchange of views,
and in the end truth seemed to have made some headway into the
minds of the dissenters.
The Waldensians, however, were not the only sect Don Bosco
had to contend with. There was another which unobtrusively tried
to entice Catholics into its ranks. Its founder was Andrzej Towian-
ski [the major figure of Polish messianism] who, after first studying
magnetism and the occult sciences under some rabbis, declared
himself to be a heaven-sent prophet and exercised an almost magi-
cal spell over all who came into contact with him. He denied the
creation of the world, Divine grace, original sin, free will, the merits
of good works, the divinity of Jesus Christ, the sacraments, and the
priesthood; he taught heresies such as metempsychosis or the pass-
ing of the soul at death into another body, human or animal. In
order to entice simple souls who would have been repelled by such
irreligious and immoral teachings, he made them palatable by cloak-
ing them with a popular, catchy mysticism that was generously
interspersed with praises for Jesus Christ.
Towianski came to Turin in 1840 and managed to win over a
number of well-educated, devout people. The Holy See condemned
his teachings in 1850, and the ecclesiastical tribunal of the Turin
archdiocese instituted a process against him in 1854, reproving his
errors. Several of his deluded disciples recanted, but others per-
sisted in their obstinacy and occasionally visited him in Switzerland
where he had taken up residence.
Several priests and lay people in Turin had embraced Towianski's
errors, which included the denial of.the existence of purgatory. Con-
cerned at this turn of events, Don Bosco sought to remedy such
scandal and halt the spread of this sect by refuting its tenets. We
learned of this zealous enterprise of his through Canon [John Bap-
tist] Anfossi, who in turn heard of it from Father Maurice Arpino,

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
pastor of SS. Peter and Paul Church. It was carried out so dis-
creetly as to go unnoticed. After gathering information on the
growth of the sect, Don Bosco called upon several of its more in-
fluential members, hoping to correct their beliefs. Then, following
Father Arpino's advice, he used the press to strengthen the Faith
of those who doubted the existence of purgatory-the dogma openly
attacked at this time. Don Bosco recorded whatever he had said
to the Waldensian ministers on this same subject, and thus with
one little booklet-the February issue of Letture Cattoliche-he
was able to rebut the objections of both sects. It was entitled Two
Debates on Purgatory between Two Protestant Ministers and a
Catholic Priest by the Reverend John Bosco. Also included was
an appendix on the liturgy. Printed by the Paravia Press, this issue
completed the fourth year of publication of Letture Cattoliche. Its
Preface read as follows:
In publishing these two debates we must ask our readers not to seek
clues as to the location where the debates were held or the identity of
the debaters. One reason, among others, for keeping their names secret
is that they themselves requested it, and we promised to oblige. As for
the rest, the contents of this booklet are true to fact, although in pre-
senting them we thought it best: first, to expunge crude, unseemly, and
possibly offensive expressions concerning sacred things; second, to mod-
ify some of our adversaries' remarks to bring them into conformity with
what other Protestants have written on the same topic, without, however,
affecting their substance. As the discussions were lengthy and the same
things were often rehashed, we saw fit to leave out all repetitious state-
ments.
The arguments advanced here perhaps do not do full justice to the
existence of purgatory, but we trust that they will at least clearly present
and soundly prove Catholic doctrine on this point.
We realize that some topics may be beyond our readers' comprehen-
sion, but we have tried to make up for this by the clarity and simplicity
with which, hopefully, we have rebutted our opponents' objections.
Everyone should know what the enemies of our Faith say against purga-
tory and how weak are the objections of even the most learned Protes-
tants.
We beg our readers to inform themselves by reading this booklet and
to unite their prayers to our own that our merciful God will give us the

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Zeal for Orthodoxy
391
strength and grace to live in such a way that we will be spared the great
sufferings of purgatory and go at once to enjoy the beatific vision of
heaven.
A circular accompanied this issue.1
1 See Appendix 8. [Editor]

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CHAPTER 48
Apostolate of the Press
:S EFORE embarking on the events of 1857, we must first
take note of the great amount of good Don Bosco accomplished
in 1856 through the publication of some leaflets and books that we
have not previously mentioned. Among these were reprints by the
Paravia Press of An Easy Way To Learn Bible-History (6,000
copies), a second edition of his Life of St. Pancratius, Martyr
(3,000 copies), and, in July, the leaflet Advice to Catholic Girls
(4,000 copies). Don Bosco usually gave this leaflet out when
preaching missions in rural areas or retreats at institutions. Prob-
ably it is the very one incorporated into The Christian's Vademe-
cum in 1858. In 1856 Don Bosco also published a new work, The
Key to Heaven for the Practicing Catholic. Its first printing of six
thousand copies carried the following Introduction:
This booklet is entitled The Key to Heaven because any Catholic who
knows, believes, and practices what is suggested herein may be sure of
his eternal salvation. It contains a summary of Catholic truths as well
as a selection of sacred hymns and an outline of the most essential
practices of piety.
We have drawn everything from the most reliable authors and have
added and adapted only when necessary or opportune.
Let us together beg our merciful God to lead mankind to the knowl-
edge of the Catholic Faith and the one and only true Church, outside
of which there is no salvation.
We who were fortunate enough to have been born within the true
Church should be most anxious to learn, believe, and practice what this
loving mother of ours commands in God's name. If we do so, many
others will follow our example, abandon their evil ways, and continue
on the path to eternal salvation, and great will be our recompense in
heaven!
392

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A postolate of the Press
393
We have cited this Introduction to show how Don Bosco, on this
and other occasions, out of humility-rare in other authors-often
credited his work to others, frankly admitting having drawn or
practically lifted entire pages from their writings. This admission
was occasionally justified, but at other times it was exaggerated and
often inadmissible, because even when he borrowed other people's
ideas he assimilated them and gave them a new form.
The Key to Heaven was patterned after the second edition of
The Companion of Youth, 1 but since it was intended for adults, it
omitted material for young people, a few historical notes, and some
prayers. Patiently and carefully Don Bosco also abridged various
prayers. In the first part, he followed the order of the catechism and
presented a summary of what every Christian ought to know, be-
lieve, and practice, and he also splendidly portrayed what a true
Christian should be. His reflections on eternal truths are most suit-
able. for meditation. From the second and third parts he eliminated
the Chaplet of the Seven Sorrows, the Devotions to the Guardian
Angel, the Vespers of the Dead, and the parts to be sung at Masses
whether of the living or of the dead. In their place he substituted a
prayer for preserving the gift of Faith and many short indulgenced
prayers. However, he did not eliminate the Sunday Vespers or those
of the Blessed Virgin. He also included an Appendix, The Catholic
Religion;· Some Basic Points,2 in the expanded version he had pre-
pared for the forthcoming third edition of The Companion of
Youth. This Appendix was identical to the version we have now
in The Companion of Youth. The Key to Heaven ( a 496-page book
in a popular, fairly large type) was a great success, with over forty
reprints totaling about eight hundred thousand copies.
Don Bosco also had the De Agostini Press print the 1857 almanac
Il Galantuomo, a New Year's gift to subscribers of Letture Cat-
toliche. It described the wholesome influence of religion on the
French army and navy during the Crimean War, whose outcome
Napoleon III had entrusted to the protection of the Blessed Virgin
Mary. It brought out that chaplains had again been assigned to
regiments, ships, and field hospitals and had distinguished them-
selves by their priestly heroism. There were also other news items·
1 See Vol. III, pp. 7-18. [Editor]
2 See Vol. IV, pp. 155f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
on Empress Eugenie's gift of Our Lady's miraculous medal to the
generals and how this gift saved General Canrobert's life in battle.
In addition, it told of dying soldiers calling for the chaplain to
reconcile them with God, of the superlative work of the Sisters of
Charity, and of the vivid Faith, Christian sentiments, and courage
of the French soldiers. The almanac also devoted a page to the
Sardinian army, reporting that most of the soldiers received the
sacraments and wore Our Lady's medal before leaving for the
Crimea. Furthermore, it recalled their heroic deeds and the glorious
deaths of General Ansaldi, General [Alexandro] La Marmora,
General Montevecchi, and Captain San Marzano. However, the
almanac expressed regret that no genuine reports had as yet been
released on "particularly enlightening episodes which would better
enhance the reputation of the House of Savoy, which we proudly
serve, and which would also reveal the deeply religious sentiments
of officers and soldiers. As they fell in battle, they exclaimed: 'If
we must die, let it be for king and country, and let us die in the
Faith of our birth and upbringing, spiritually comforted by its sacra-
ments and protected by the Most Holy Virgin in whom the Pied-
montese soldiers have such great trust.'"
As a matter of fact, the government had arranged to have six
Vincentian priests and seventy Sisters of Charity accompany the
troops to the Crimea. One priest and ten sisters died of cholera
while heroically nursing the wounded and sick.
Another interesting item in the almanac was a long article on
popular superstitions. It told how a pastor, whiling away a winter's
evening in a stable with some peasants, was asked about certain
beliefs, myths, and notions allegedly supported by facts which the
peasants proceeded to narrate. Among them was the unfailing heal-
ing power of certain prayers, spilling salt on the table, the owl's
hoot, the number 13 and Friday, divining the future by observing
the first person one meets on leaving the house on New Year's Day,
dreams about lottery numbers, witches foretelling the future, will-
o'-the-wisps being souls from purgatory pursuing people, and so on.
The good pastor, by common sense arguments, witty remarks, good-
natured chidings, and appeals to the catechism, disproved and
brought out the evil of such supeJstitious beliefs and showed that
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A postolate of the Press
395
This article was an eye-opener to the common people, although
in Italy-thanks to the efforts of the clergy-there was less super-
stition than in other countries. fl Galantuomo closed with a Pied-
montese poem, Master Thomas the Pastrycook.
However, Don Bosco was determined to give his young artisans
-day students and boarders-another gift besides Il Galantuomo,
and so in November he bought a thousand copies of The Artisans'
Almanac published by the De Agostini Press.
That same month he commissioned Joseph Cattaneo to print the
fifteen mysteries of the rosary on a double sheet. Don Bosco had
carefully weighed the wording of each mystery. One day, while
going over this work at the Convitto Ecclesiastico, as he reached
the third joyful mystery, "Let us contemplate how the Blessed
Virgin Mary . . ." he paused and then, turning to Father Felix
Golzio, queried, "gave birth to . . . ?"
"That's acceptable," the priest replied. Don Bosco mulled over
it, then came up with, "was born of the Virgin Mary." Again he
pondered it and told the young cleric who was with him: "Write:
Let us contemplate the birth of Jesus in the town of Bethlehem."
Another task which cost him much time and effort was the re-
vised and enlarged edition of The Companion of Youth. To meet
the needs that the growth of the Oratory demanded, he added a
novena and act of consecration to Mary Immaculate, a short read-
ing on purity as the most beautiful virtue, St. Aloysius' prayer of
consecration to the Blessed Virgin, more detailed instructions on
confession and Communion, the formula for spiritual Communion,
a boy's choice of his vocation and the means to discover it, reflec-
tions on fidelity to one's vocation, a prayer to the Blessed Virgin
for light on one's vocation, practices in honor of St. Francis de
Sales-daily, monthly, and during the novena-the Office of the
Dead and the Heroic Act of Charity for the Souls in Purgatory,
the way to gain many indulgences, and, finally, the words to be
sung at the blessing of the church bells.
Since he intended to start the St. Joseph Sodality for artisans, he
also printed the Chaplet of the Seven Sorrows and Seven Joys of
St. Joseph and a prayer to this saint for the virtue of purity. Later,
in 1868, Don Bosco definitively edited this prayer book, adding the
novena in honor of Mary, Help of Christians, and a selection of

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396
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
sacred hymns in honor of Jesus, Mary, and the patron saints of
the Oratory. Here and there he also inserted a brief history of cer-
tain devotions.
The good this prayer book has done is incalculable. No one
could ever count the boys it led to the Oratory, the self-reforma-
tions it brought about, the priestly and religious vocations it fos-
tered, strengthened, and made unshakable, and the many boys it
guided along the path of Christian perfection.
But this is no surprise, for every page of The Companion of
Youth breathes such charity, sweetness, and persuasiveness that the
reader cannot help loving it. We would almost say that this prayer
book has the function of the Holy Gospel itself. Father Louis Al-
bera, a Vincentian and the superior [of a house of his order] at
Finale, saw to it that every year Don Bosco's meditations for each
day of the week were read aloud to the boys of the boarding school
at Scamafigi [Cuneo]. He used to exclaim: "How beautiful and
fruitful these meditations are! Why didn't Don Bosco write more?
What a blessing it would be if there were seventy-seven instead of
only seven!"

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CHAPTER 49
Plans for a Lottery
f:,HORTLY before Christmas, Don Bosco, who was plan-
ning to go to Genoa, sent his greetings to that city's scholarly and
gentle shepherd, Archbishop [Andrew] Charvaz, and received the
following acknowledgment:
Genoa, January 1, 1857
Dear Don Bosco:
My sincere thanks for your Storia d'ltalia which you so kindly sent
me. I haven't the slightest doubt that it will achieve your aim and not
disappoint your devoted readers. I shall have it examined and introduced
in my seminaries.
As soon as possible I shall recommend your excellent Letture Catto-
liche. I have high regard for this publication's usefulness and im-
portance.
Many thanks indeed for your welcome Christmas greetings. I heartily
reciprocate them and include a prayer that God will bless you abundantly
and keep you in good health for His glory and the good of the Church.
I pray, too, that He will continue to bless your lively and holy zeal to
educate and sanctify youth.
Please accept my good wishes, esteem, and veneration.
Your humble and grateful servant,
~ Andrew, Archbishop of Genoa
Don Bosco had several important reasons for his trip to Liguria.
Father Francis Montebruno had founded an institution in Genoa
for young artisans, using the top floor of an apartment building in
Via Canneto Lungo to shelter some forty homeless waifs. Similarity
of goals, attitudes, and charitable undertakings had drawn Don
Bosco and Father Montebruno together. Don Bosco admired his
397

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398
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
brother-priest and often spoke about him to the Oratory boys. The
two men of God had corresponded and agreed to help each other;
they planned to eventually merge their two institutions and ensure
that the good work they had undertaken would continue after their
deaths.
Another reason for Don Bosco's trip was to promote Letture
Cattoliche in that area and perhaps also to distribute lottery tickets,
since he had already made the necessary application to the civil
authorities for a lottery that was designed on a more ambitious scale
than the previous ones.1 His primary aim was to offer to a greater
number of people an excellent opportunity to perform a work of
charity, reap a richer heavenly reward, and promote God's greater
glory. Secondly, he hoped to ease the burden of his regular bene-
factors and enable them to support numerous other charities in
Turin and Piedmont. Lastly, he hoped to raise funds in order to
wipe out his building debts, despite the opposition of the infernal
enemy who stood to lose so much as a result of the spread of chari-
table undertakings and the increase of acts of love toward God and
neighbor.
On January 4 [1857], Don Bosco conferred with several promi-
nent laymen for the purpose of forming a committee to organize
and run the lottery. Then, on January 8, he wrote to Count Pio
Galleani Agliano: "Though you were not able to join us at Count
Cays' last Sunday, I am not counting you out as a sponsor of our
lottery. Let me just say that it is a charity affair. I know you need
no other explanation. I shall call on you at five in the evening some
day soon. May the Lord bless you and your family. Believe me to
be, in nomine Domini, ever gratefully yours."
Count Agliano gladly accepted Don Bosco's invitation. Other
gentlemen also graciously obliged and a committee was formed,
composed of the following members:
Count Charles Cays of Giletta, Chairman
Baron Hyacinth Bianco of Barbania, Vice-Chairman
Chevalier Lawrence Galleani Agliano, Secretary
Marquis Ludwig Scarampi of Pruney, Director of the Lottery
Senator Joseph Cotta, Treasurer
1 See Vol. IV, pp. 225ff. [Editor]

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Plans for a Lottery
399
Attorney Cajetan Bellingeri
Rev. John Bosco, Director of the Oratories
Count Aleramo Bosco of Ruffino
Paul Cerruti
Count Charles De Maistre
Chevalier Joseph Dupre, Alderman
Marquis Dominic Fassati
Count Pio Galleani Agliano
Chevalier Michael Galleani Agliano
Chevalier Mark Gonella, Director of the Lottery
Charles Grosso, Director of the Lottery
Achilles Prever
Count Alexander Provana of Collegno
Chevalier Joseph Roasenda of Roasenda
Count Francis Viancino of Viancino
In the midst of these undertakings, Don Bosco sent this letter to
Chevalier Xavier Provana of Collegno:
My dear friend in the Lord:
Valdocco, January 9, 1857
Please forgive my belated reply. Several family worries have interfered
with my duties and delayed my reply.
Send me the boy you mentioned. If he is out of work, he can benefit
from schooling. If he is in earnest about working, I think I can arrange
matters to agree with the terms spelled out in your letter.
May God's blessings be bountiful on you, your excellent father, and
your whole family. I remain, in nomine Domini,
Your most grateful servant,
Fr. John Bosco
What were the family worries that had interfered with Don
Bosco's routine? Undoubtedly, they must have been connected with
the serious illness of his brother Joseph.
We have already mentioned how much Don Bosco loved Joseph,
a sincere, warm-hearted, and lovable man. At first sight he seemed
stern, almost gruff, but that was because he tried to appear so. A
nod or word immediately elicited a courteous and friendly reply.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
He used to come to the Oratory occasionally and stay ·for several
days. The older boys-among them Charles Tomatis-would visit
him and spend some time in friendly conversation with him. The
kind Joseph always warmly welcomed them and so entertained
them that they were always reluctant to leave. He possessed many
of Don Bosco's traits, especially his friendliness and familiarity.
The house was very saddened, therefore, when Joseph came
down with pneumonia on a visit to the Oratory toward the end of
1856. He tpok to bed in a room opening onto the balcony of the
second floor of the boarders' building, but his condition deteriorated
day by day. Dr. Musso looked after him, but to no avail. The pa-
tient grew steadily worse, and his good wife had to be summoned
from Castelnuovo so that she might see him for the last time.
However, Don Bosco trusted in God, and he was convinced that
his brother would survive and live on to look after his very young
children. Often during the day, and every evening before retiring,
he spent considerable time at his bedside.
One evening, Don Bosco found several visitors there: [Joseph]
Buzzetti, James Rossi, [Joseph] Davitto, [Joseph] Reano, and the
patient's wife. The poor lady had been weeping all day, afraid to
lose her husband. Don Bosco went over to his brother, felt his pulse
and forehead, and asked him about his condition. Joseph was feel-
ing worse and could hardly reply.
Don Bosco stayed a considerable time. It seemed as if he could
not leave his brother's bedside that night. He talked to him so affec-
tionately and tenderly that all present were moved to tears. At last
he said: "Listen, my dear Giuseppino! We are going to pester Our
Lady so much that She will have to make you well. How about
that? We'll start right now. As we pray, you need only follow with
your mind, so you won't get tired." When the prayer was over,
Don Bosco again felt his brother's forehead; he told him to be
tranquil and trust in the Blessed Virgin, and then he retired. The
following day Joseph was much better, and he continued to improve
so that in a few days he was able to get up. After a successful con-
valescence, he went back to Becchi in perfect health. Those who
had nursed him during his illness saw in his recovery a signal grace
of Our Lady to Don Bosco.
As soon as Joseph was out of danger, Don Bosco left for Genoa

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401
to honor an invitation he had received. Mrs. Rosina Ferrerati gave
us an account of this trip:
Toward the end of 1856 or at the beginning of January, 1857, I went
to Genoa by train and found myself in the same coach with Father John
Bosco. He was telling his fellow passengers about the dangers boys
might encounter roaming the streets, especially on weekends, and how
at the moment he was particularly worried about those who lived near
the Protestant church in Turin. In explaining his difficulties and his hopes
for saving those. boys, he spoke with such charity, simplicity, zeal, and
selflessness that all were greatly edified. When we arrived at Genoa and
he took leave of us, they all remarked: "That priest is filled with love
for God. If he isn't a saint, we don't believe there are any."
In Genoa Don Bosco was a guest of Marquis Anthony Brignole-
Sale. After first paying his respects to the archbishop, Don Bosco
met and talked at great length with Father Montebruno about ways
and means to pool their material interests, overcome provincialisms,
allay the possible apprehensions of benefactors, and obtain greater
spiritual advantages from their combined efforts. On that occasion
they came to no concrete agreement, mainly because one of the
two institutes would have to yield its autonomy, at least partially.
The plan was not abandoned, however, and for some years a satis-
factory settlement seemed likely. However, the merger of these two
institutions was not in the plans of Divine Providence.
Don Bosco also called on Father Angelo Fulle, the procurator
of the diocesan seminary. Together with Father Bartholomew M~ri-
coni, he undertook the task of soliciting further subscriptions to
Letture Cattoliche. In addition, Don Bosco became friends with
the prior of St. Sabina, Father Joseph Frassinetti, a saintly and
learned moralist whom he asked to write for Letture Cattoliche,
with Mr. Joseph Canale, a cafe owner who was active in various
charities, and with his brother, Father John Baptist Canale, a highly
respected canon of the collegiate church of Our Lady of the Vine-
yards. Don Bosco also conversed with Canon Melchior Fantini,
whom he had already met some time previously at Chieri, with
Father Jerome Campanella, pastor of Our Lady of Mount Carmel,
and with other members of the clergy, the aristocracy, and the
middle class, arousing the admiration of all by his manner and

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
virtues. Nor did he forget Count Rocco Bianchi and the Genoese
chapters of the St. Vincent de Paul Society.
Father Pirotti, a Vincentian, esteemed Don Bosco very highly.
Meeting him by chance on the street and eager to talk to him
privately, he invited him to visit their foreign missions seminary at
Fassalo which Marquis Brignole-Sale had built near the Vincentian
church and rectory and had endowed with sufficient revenue to
maintain the professors and twenty-four seminarians. Since Don
Bosco had a great interest in anything that concerned the missions,
he willingly promised to do so and set a date. Eager to meet him,
Father Pirotti went to the doorkeeper's lodge several times that
morning to inquire if Don Bosco had arrived or was on his way.
However, when the lunch bell rang at noon, he had to go to the
dining room. Just about that time Don Bosco arrived. He had been
detained by many matters and perhaps had also underestimated the
distance between Genoa and Fassolo, which lay on the far western
outskirts of the city. When he inquired about Father Pirotti, he was
told that the priest was at lunch. Don Bosco asked if he could see
him.
"Sorry, but it's against the rules."
"Well, how about getting the superior's permission? Please do
me this favor. Father Pirotti himself asked me to come."
"Sorry, but you'll have to wait."
"I can't, because I have many appointments in town. At least
tell him I'm here. I'm Don Bosco."
The doorkeeper was adamant, either out of stubbornness or in-
dolence or perhaps because Don Bosco's humble appearance did
not sufficiently impress him. Reluctantly, Don Bosco went away.
After lunch, Father Pirotti ran again to the doorkeeper's lodge and
was very upset to hear that Don Bosco had indeed come but had
not even been announced. He was so disappointed that years later,
as superior of a house in Sarzano, he manifested his regret to Father
Paul Albera, lamenting the fact that a doorkeeper's rudeness had
deprived him of the precious opportunity of talking to Don Bosco.
The good servant of God, however, did not forget him, and from
time to time he reminisced about him with great affection.
When Don Bosco returned to Turin after an absence of three or
four days, there was a surprise awaiting him-a type of surprise

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Plans for a Lottery
403
that his benefactors occasionally prepared for him. We learned of
it in this letter of his to Count Pio Galleani Agliano:
Dear Count:
Turin, January 22, 1857
The poor boys living at the Oratory of St. Francis de Sales wish to
thank Count Agliano for giving them more bread. They heartily beseech
God to bless ever more the count and his esteemed family.
On behalf of these and my own, I am,
Most gratefully yours,
Fr. John Bosco
P.S. I have received the coupon for twenty kilograms of bread a
month on behalf of the Oratory of St. Francis de Sales.
Meanwhile, again assuming the major burden of the lottery prep-
arations, Don Bosco sent a circular to people whom he knew to be
well-disposed toward his work.
Dear Friend:
Turin, January 22, 1857
Several indispensable projects in the [festive] oratories of St. Francis
de Sales at Valdocco, of St. Aloysius at Porta Nuova, and of the
Guardian Angel at Borgo Vanchiglia, as well as the need to feed some
hundred and fifty boys sheltered in this house, compel me again to run
a lottery in order to meet these expenses and those incurred during the
last few years.
I would appreciate your help in promoting this lottery. Your task
would be to canvass friends and acquaintances for objects to serve as
prizes and also to sell tickets as soon as the prizes go on display.
This lottery is a charity affair, and I am sure that my invitation will
be well received. Unless I hear to the contrary, I shall shortly send you
circulars with detailed information on the lottery for distribution.
Our Lord promised a great reward for even the smallest act of charity.
With all my heart I beg Him to keep you in good health and to bless
you .abundantly. Respectfully and gratefully yours,
Rev. John Bosco
No sooner did Don Bosco make his plans known than the laity
and clergy in Turin and elsewhere indicated how honored they

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404
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
would be to volunteer as promoters of this lottery. We would like
to mention the many deserving persons who were listed in a special
register, but we shall limit ourselves to mentioning the fact that
there were over four hundred.
This large number is an indication of the many letters Don Bosco
had to write and keep writing in connection with the lottery and a
host of other matters. This work, too, was for the greater glory of
God, and, naturally, Don Bosco's great love of God was clearly
evident in it. In all his letters there is mention of God, of Our Lord,
or of our heavenly Mother. We may say of him what St. Bernard
said of himself: "Any conversation or book seemed insipid unless
seasoned with the holy name of Jesus or Mary." Don Bosco wrote
these names with the same love with which he uttered them. He
silently invoked them with his heart in order not to attract attention,
because ostentation was alien to him.
Don Bosco habitually jotted down some spiritual thought on holy
pictures. Sometimes he would give these pictures to visitors; at other
times he would mail them with no other enclosure. This year [1857]
he purchased five hundred gold-bordered holy pictures of the Im-
maculate Conception from the Paravia Press. The few words he
wrote on them were exhortations to perform some act of charity,
acknowledgments or thanks for a donation, or even just mere greet-
ings or good wishes. For example, on the feast of St. Francis de
Sales, the principal patron of the Oratory, he sent a holy picture
of this saint to a nobleman who was working hard for the lottery.
On the back he wrote: "May St. Francis de Sales bring God's
blessings this day upon you and all your undertakings. Amen. Fr.
John Bosco."
Seasoned by such spiritual thoughts, his letters-simple in form
-obtained truly admirable results. For instance, one day he re-
vealed his straitened financial situation to a lady who was not overly
generous, and she promptly sent a donation that was certainly in
keeping with her income.
Another remarkable trait of Don Bosco was his speedy writing.
In the course of several years, the cleric [Celestine] Durando often
accompanied Don Bosco to the Convitto Ecclesiastico to help him
with his mail. Don Bosco's usual routine was to write a letter and
then pass it on to the cleric for folding, inserting into the envelope,

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Plans for a Lottery
405
sealing, and addressing. Before the cleric could complete this opera-
tion, a second letter would be ready. The cleric worked as fast as
he could, but he could never match Don Bosco's speed. Thus it
would go for hours on end. When at last it was time to return to
the Oratory, Don Bosco would thank God and smilingly exclaim,
with no sign of weariness: "That's the way to get things done!" The
number of letters he wrote would truly be beyond belief, were it not
for the fact that many did witness this marvel.

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CHAPTER 50
Plans for a Lottery ( Continued)
~EANWHILE, the lottery committee mailed out a cir-
cular which we consider sufficiently important to include in these
memoirs:
Lottery jor the Benefit
of the Festive Oratories of St. Aloysius at
Porta Nuova, St. Francis de Sales at Valdocco,
and the Guardian Angel in Bargo Vanchiglia
Love of God inspires man to perform the finest works of charity, but
it also makes him reluctant to &ppear in the limelight. Yet, when God's
glory and the welfare of his neighbor are at stake, that love compels him
to suppress his personal inclinations; he will stretch out his hand to beg
and even tell of accomplishments in order to invite and encourage
charitably-minded persons to help the needy. These considerations have
prompted this lottery committee to inform people about the main activi-
ties of these oratories and the purpose to which the proceeds of this
lottery will be devoted.
It is common knowledge that Father John Bosco has opened three
oratories in three important sectors of this city to provide for the moral
care of abandoned youth, where on Sundays and holy days a large num-
ber of boys who might get into trouble are welcome to gather. Some of
these boys live in the city; others come from the provinces. Each Oratory
has a chapel, classrooms, and a playground. The boys are drawn to these
oratories by prizes and other attractions. After attending church services,
they engage in recreational games and drills. At times more than three
thousand attend. During the school year, classes are held in penmanship,
reading, and vocal and instrumental music. Many zealous laymen gener-
ously devote their time and effort to teach the boys catechism, find suit-
able employment for them, and, in general, look after them with fatherly
care.
406

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Plans for a Lottery (Continued)
407
The Oratory of St. Francis de Sales in Valdocco also conducts day
and evening classes for boys who, because of their poverty or emotional
problems, have been refused admittance to public schools.
The evening classes-in reading, penmanship, and vocal and instru-
mental music-are very well attended. The aim of all this activity is to
protect the boys from bad companionship which would certainly en-
danger their meager wages, morals, and Faith.
·
A few of the boys from the towns and provinces, mainly orphans, are
so poor and abandoned that they cannot possibly learn a trade unless
they are given lodging, food, and clothing. To provide for just such a
need, a hospice has been established at the Oratory of St. Francis de
Sales where over a hundred and fifty boys receive everything they need
~o become good Christians and upright citizens.
This brief description of the work of the oratories clearly shows the
worthy purpose to which the lottery proceeds will be devoted-covering
the costs of rental fees, the maintenance of buildings, and food for a
hundred and fifty boarders.
Fµrthermore, three years ago, during the fatal cholera epidemic, ac-
commodations had to be set up for forty orphans, several of whom are
still living there. In addition, this year a new wing was finally completed
after several years of construction. Notwithstanding every possible effort
to trim expenses, the cost has risen beyond forty thousand lire. Thanks
to the assistance of charitable persons, most of this_ sum has been paid,
but a balance of twelve thousand lire still remains.,
yve could think of no better way to wipe out this debt and ensure the
continuation of such good work than to hold a lottery-the easiest way
for all categories of people to help according to their means and
gener~sity.
The required authorization has been obtained from the civil authori-
ties, and a decree of February 2 has sanctioned the lottery, granting all
the necessary permissions.
We are firmly convinced that our fellow citizens and other charitable
persons in the provinces-who also benefit from the oratories and the
hospice-will generously respond to this invitation by sending prizes
and purchasing tickets. A select group has graciously agreed to promote
this lottery by soliciting prizes and selling tickets according to the rules
herewith enclosed.
We have merely outlined the goal of these oratories and their principal
means to attain it. We think that the undertaking is meritorious enough
in itself to require no further comment. We would only stress that by
participating in this charitable work, you will promote both the public

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408
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and the private good and be blessed by God and. man. God will unfail-
ingly reward you, men will express their gratit~de, and a large group
of boys will bless you forever for having saved them from the perils of ·
the streets and guided them to the right path, to a useful trade, and to
their spiritual salvation.
The regulations for the lottery were enclosed with the above
circular.~ Both the. appeal and the regulations were sent to the
promoters together with this letter written by Don Bosco:
Turin, February 23, 1857
"As long as you did it for one or these, the least of my brethren, you
did it for me," says the Savior. (Matt.'.25, 40)
Dear Sir:
I am pleased to inform you that ali necessary steps in regard to the
lottery commended to your charity have been taken with the civil author-
ities. I therefore enclose copies of the regulations for this lottery and
asJc you to bring them to the attention of those you consider to be w.ell-
disposed toward undertakings of this type. Should prizes for the lottery
be given to you, please accept them and, at your convenience, forward
them to the display room in the Gonella Building, Via Porta Nuova 23.
Within a few days I shall send you a display schedule and tickets for
distribution.
In the meantime, let me thank you for your participation in this
charitable work. I beg you to continue your gracious help, and I assure
you that a great number of boys will call down the abundant blessings
of heaven upon you.
Very gratefully yours,
Fr. John Bosco
The faithful responded generously to Don Bosco's appeal, and
in .a short space of time he had more than twenty-nine hundred
prizes, for which an acknowledgment was sent to the donors.2
Among the gifts received was one from the prince of Carignano.
There was also an oil painting depicting a scene from Torquato
Tasso's Gerusalemme Liberata, donated by Urbano Rattazzi, Minis-
ter of the Interior, who also enclosed this letter:
1 See Appendix 9. [Editor]
2 See Appendix 10. [Editor]

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Plans for a Lottery (Continued)
409
Ministry of the Interior, No. 1447
Turin, March 20, 1857
The Minister of the Interior, wishing to manifest to the Rev. John
Bosco his unceasing interest in the development of the boys' oratory at
Valdocco, is happy to inform him that this letter accompanies an oil
painting depicting Erminia; valued at four hundred lire, it was purchased
at the last fine arts exhibit held in this city. The minister donates it as
a prize for the forthcoming lottery on behalf of the festive oratories of
Porta Nuova, Valdocco, and Borgo Vanchiglia.
Urbano Rattazzi, Minister
On March 7, L'Armonia, the voice of the clergy/ and Catholic
laity of Piedmont, urged its readers to support the lottery:
Our readers know the value of the work of Father John Bosco who
zealously gathers boys of the working class in order to instruct them,
form their character, and prepare them for their temporal and spiritual
life.
It is likewise well known that this undertaking is not self-supporting
and depends entirely on Divine Providence, through the charity and
generosity of good Christians. This good priest is now holding a lottery
to help .meet his heavy expenses.
The paper then reprinted the lottery regulations. The times did
not seem very favorable to undertakings of this kind, but the out-
come was ·very gratifying. Valuable prizes of all kinds filled six
display rooms. People flocked to see the exhibit, and the ticket sales
were satisfactory. Moreover, neighboring towns cooperated actively,
both in offering gifts and in purchasing tickets. Tickets were also
sent to bishops and pastors, mayors, senators, deputies, cabinet
ministers, and even to King Victor Emmanuel II himself.
In the midst of this lottery, Don Bosco had to face another-
perhaps unforeseen-problem concerning teaching and administra-
tive personnel at the Oratory. Although it started as a minor prob..
lem, it was soon destined to become very serious and add other
heavy burdens to the many he already carried. In January 1857 he
received the following letter from the mayor of Turin:

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410
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
CITY OF TURIN
Military Service, Circular No. 86-2
Paragraph 14 of the regulations for exemption from the law of March
20, 1854 on military service stipulates that:
a. Youths residing in institutions must register in the municipality
where the aforesaid institution is located.
b. In December the directors of the aforesaid institutions must send
the mayor a list of youths who will celebrate their nineteenth birthday
during the coming year.
c. Directors shall also forward to the mayor the death certificates of
youths registered but not yet called to military service so that their names
may be stricken from the registers.
In calling your attention to these regulations, the undersigned requests
that this office be informed at your earliest convenience of youths at the
Oratory who were born in 1839. Please send the following data: 1.
Family name; 2. First name; 3. Father's name, and whether he is alive
or dead; 4. Father's social status; 5. Mother's maiden and Christian
name, likewise specifying if she is alive or dead; 6. Place and province
of birth; 7. Trade and, lastly, any other information referring to the
individual's physical disabilities and family conditions which might
render him eligible for exemption.
Thanking you in advance, I remain,
A. Colla, Mayor
Don Bosco hastened to comply with this directive. Meanwhile,
letters were exchanged between the mayors of Turin and Castel-
nuovo d'Asti. Since each municipality claimed the right to register
John Cagliero and John Turco as draftees. of their districts, Mr.
Beltramo, mayor of Castelnuovo, turned to Don Bosco for informa-
tion on the Oratory and asked him to find out whether the two
clerics wished to be registered in Castelnuovo or in Turin.
Father Alasonatti's reply on Don Bosco's behalf, sent in the
latter part of February, gives us some facts about the Oratory during
that period:
Dear Sir:
In compliance with your request for information on the St. Francis de
Sales Oratory, I wish to state that this institution, opened by Don Bosco
in Valdocco, cares for destitute orphans, twelve to seventeen years old.

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Plans for a Lottery (Continued)
411
They receive board, lodging, and a suitable intellectual and moral educa-
tion. A small percentage of these boys have parents or relatives in the
provinces, to whom they return for vacation. These boys are free to
leave the Oratory and follow a calling of their choice whenever they
wish to do so.
Other youths, mostly students pursuing higher studies, supervise and
teach these boys. Among these students, John Cagliero and John Turco,
both natives of Castelnuovo d'Asti, deserve special mention.
For draft purposes they wish to be registered at Castelnuovo and
formally request that you strongly endorse their choice. They ask me to
thank you and to assure you that they fully trust your prudent and
generous zeal.
Respectfully yours,
Rev. Victor Alasonatti
From this time on, until 1864, Don Bosco had to submit to
the civil authorities every December an exact list-of which he
kept copies-of all his young charges who came under this law.
Moreover, he had to investigate all possible exemptions. Where
clerics were concerned, he wrote to their bishops urging them to
avail themselves of their right to claim exemption for them. There
was also additional correspondence with parents or relatives, dio-
cesan chanceries, mayors, and military authorities. Moreover, he
had to seek out large sums of money with which to pay exemption
fees or obtain substitutes or register a youth as a volunteer for one
year. All of this extra work he generously took upon himself in
order to protect a very large number of priestly and religious
vocations.

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CHAPTER 51
Vision of Eternity
LENT in 1857 began on February 25 and ended on
April 11. For Lenten reading Don Bosco had the Paravia Press
print the March issue of Letture Cattoliche entitled The Christian
Easter, an anonymous pamphlet which described its origins, ex-
plained the grave Catholic obligation to receive the sacraments, and
gave salutary teachings and advice. A few weeks later, L'Armonia
highlighted the need of greater promotion for periodicals of this
kind:
The March issue of Don Bosco's Letture Cattoliche marks the begin-
ning of this publication's fifth year. By now we need no longer dwell on
how greatly Letture Cattoliche deserves the support of the Church and
the faithful. Everyone knows of the diligence and zeal involved in the
writing and spreading of these booklets that instruct, educate, and en-
lighten the faithful on their religious and civic duties, forearming them
against ever present religious and moral perils.
In its first four years, Letture Cattoliche has reached over seven hun-
dred thousand readers. Considering the rabid ardor of the Waldensians
in giving out adulterated bibles and libelous anti-Catholic pamphlets,
we should be filled with veneration and gratitude for Don Bosco.
Zealously-with no means other than those of Christian charity-he
manages to publish Letture Cattoliche and increase its circulation, be-
sides caring for other worthy undertakings. Bemoaning an evil press is
a vain undertaking if those who can support a good one are reluctant
to do so. Whenever such people become disturbed over a godless press,
someone should tap them on the shoulder and say: "Friend, you preach
well, but what else do you do? What do you spend in a year to support
a good press?"
How many persons would blush and be silenced by such a question!
Letture Cattoliche costs but a lira and eighty centesimi a year. How
much good could be done and evil prevented if these booklets were
412

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Vision of Eternity
413
spread aniong people who either do not know of them or cannot a~ord
to buy them!
Subscriptions may be entered either at the editorial office in Via San
Domenico 11, Turin, or through distributors in the provinces. We cannot
give their names and ad4resses here, but these may be obtained from
pastors or diocesan chanceries.
The article in L'Armonia had been very opportune because the
Waldensians were now boldly attempting to. gain a foothold in
Don Bosco's own native town after making forays into Settimo
.Torinese, Crea, and other parts of Piedmont with anti-Catholic
literature and proselytizing efforts. At Chieri,1 the Waldensian min-
ister Amadeus Bert gave a lecture in a hall loaned for the occasion
by a Jew, but he had to request police protection after a very unfa-
vorable reception. However, the heretics continued to be bold be-
cause the police had orders to suppress the legitimate protests of
those people who were opposed to the desecration of their Faith
and the betrayal of simple souls. More than once, the courts had
issued decisions in favor of the Church's enemies. One day, some
Waldensians went to Castelnuovo d'Asti with the sanction of its
mayor, who was neither a native of the town nor a churchgoer.
There they preached their evil doctrines in the cafes and public
squares, largely ignored by the faithful Catholic population. By
no means discouraged, however, they rented a large room in the
house of a newcomer in town, a Waldensian basket weaver named
John Baptist Modini. They then invited an evangelical minister
named Gai to come from Turin and lecture. News of this plan
spread all over town. The people were infuriated at the mayor for
allowing such a thing, and several leading villagers consulted their
pastor-Father [Anthony] Cinzano-their assistant pastor, and
Don Bosco. They received a guarded reply with no specific di-
rectives; the gist was that they could demonstrate as long as they
did not injure people or damage property.
A word to the wise was sufficient. Around six o'clock on Sunday
evening, March 1 [1857], the minister arrived at the basket
weaver's house to lecture to about thirty people, most of whom
were curious or hoping for a handout rather than hostile to the
1 A small town about eight miles southeast of Turin. [Editor]

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414
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Church. At the same time an imposing public protest was in the
making. Some six hundred people, mainly youngsters, spurred on
by those who could not endure such a scandal in their town,
marched to the door of the assembly room. Whistling, catcalling,
clapping hands, shouting "Down with Waldensians!" and making all
the racket they could, they drowned out the speaker. The din went
on until ten o'clock, although the mayor tried to stop it by appeals
that the people considered offensive. In the meantime the Walden-
sian crowd had made itself scarce. The next morning their minister,
shamed and crestfallen, left town as quickly as he could.
However, Modini, the basket weaver, was still there. On March 4
a noisy, lengthy demonstration was staged to force him out of
town. The mayor then called in thirty carabinieri. Meanwhile, the
Waldensians-in no mood to give up because they planned to
make Castelnuovo the hub of their proselytizing campaign for the
Asti and Monferrato regions-sought and obtained a warrant for
the arrest of four of the demonstration leaders, alleging the threat
of violence against the exercise of their right of assembly. They
also tried to discover if the clergy had instigated or directed the
demonstrations, but they could find no substantial evidence against
them or against Don Bosco, whose guardian angel always watched
over him unceasingly:
The whole town was in an uproar. Two of the leaders, Joseph
Savio and Peter Cafasso-Father Cafasso's brother-were arrested;
the other two, Joseph Turco and Matilda .Bertagna-mother of
Monsignor John Baptist Bertagna-,managed to hide in the villa
of Duchess [Laval] Montmorency at Bargo Cornalese. At this point
Father [Joseph] Cafasso took action on behalf of these champions
of the Faith by using his own money to post the bail of four
thousand lire. He then personally accompanied them back to their
families at Castelnuovo where he received a triumphal reception.
He responded by congratulating them for their stand and exhorting
them to remain vigilant. This was Father Cafasso's last visit to
Castelnuovo.2 When he had returned to Turin, he managed to
interest several highly influential friends of his in the successful
outcome of the trial. It was held in Asti and the four defendants
won a full acquittal. Father Cafasso insisted on paying all legal
2 He died in Turin on June 23, 1860. [Editor]

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Vision of Eternity
415
expenses, declining the defendants' offer to reimburse him. "I, too,"
he said, "want to share in your merits for having been persecuted
for the sake of our Faith."
Meanwhile, the basket weaver had to leave town, since no one
would do business with him. The mayor was forced to resign, and
he also wa~ defeated when he ran for alderman. Shunned by all, he,
too, was forced to leave. The Waldensians never again attempted
to proselytize in that Christian town.
This victory over the Waldensians was perhaps also due to the
prayers of Dominic Savio who never lost his yearning for the
triumph of religion. He often spoke of the Pope as a son would of
his own father. He prayed fervently for him, and expressed an
ardent desire to see him before dying, repeatedly stating that he
had something very important to tell him. Since he continued .to
make this remark, Don Bosco once asked him about this important
message he had for the Pope.
"If I could talk to him," he answered, "I would tell him that
in the midst of all the troubles awaiting him, he should continue
his special care for England. God is pr~paring a great triumph for
the Catholic Church there."
"How do you know'!"
"I'll tell you, but don't repeat it to others; it's meant for the Pope
alone. One morning as I was praying after Communion, a strong
distraction overcame me. I thought I saw an endless plain, crowded
with people blanketed in heavy fog. They kept blundering about as
if they had lost their way and no longer knew where to turn. 'This
is England,' someone nearby told me. I was about to ask some ques-
tions when I saw Pope Pius IX, just as I have seen him in pictures,
majestically dressed, bearing a bright torch in his hands. He strode
toward that immense throng. As he approached, the fog yielded
to the light of his torch, and the people seemed to bask in daylight.
'This torch,' the same voice told me, 'is the Catholic Faith which
must bring light to the English people.'"
This lovable youth, young though he was, was a true prophet.
We all know of the strides made by Catholicism in the United King-
dom during the last forty years: the hierarchy has been restored,
Catholics enjoy freedom of worship and may preach and teach,
churches rise in towns and villages, conversions among all classes

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416
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
have increased, and anti-Catholic prejudices are vanishing. These
and other developments, in addition to an extraordinary interest in
the Catholic Church, furnish clear proof that this young boy, en-
lightened by God, foresaw the future many years ago.
Dominic Savio also foretold his own impending death, remark-
ing: "I must run or night will overtake me." At the beginning of
the year the boys made the monthly Exercise for a Happy Death,
concluding, as usual, with a Pater and Ave for the one among them
who would be the first to die. Playfully, Savio kept remarking:
"Instead of, saying, 'For him who will be the first to die,' say, 'For
Dominic Savio, who will be the first among us to die.'"
Some time before this, Don Bosco had sent Savio home in the
hope that his native country air might benefit him. Dominic had
not been happy about it, but he had obeyed. Something unusual
happened to him on the way, for which our source is Father Joseph
Gamba.3 He heard it from his mother, who in turn had been told
about it by Savio's mother herself in the presence of Marianne
Marchisio, who testified to it only a few years ago.
Dominic got off the coach at Castelnuovo and then had to con-
tinue on foot to Mondonio because his parents had not yet received
his letter about his arrival. He arrived home exhausted by the long
walk. His mother was surprised. "What happened?" she asked. "Did
you come all by yourself?"
"No," he replied. "As soon as I got out of the coach, I met a
beautiful noble lady. She walked with me all the way."
"Why didn't you ask her in?"
"As soon as we got near the village, she just vanished. I couldn't
see her anymore."
The good woman went into the street to look around, but in vain.
For the rest of her life she harbored a fond suspicion that the lady
perhaps was the Most Blessed Virgin Mary.
After only a few days, Dominic, unhappy because his studies
and his customary practices of piety had been interrupted, went
back to the Oratory. Don Bosco would have gladly kept him there,
but for the sake of Dominic's health he followed the doctor's ad-
vice, particularly because for some days now .a persistent cough
3 He entered the Oratory in the sum.mer of 1872, joined the Salesian Congrega-
tion, and became provincial of the Salesians in Uruguay. [Editor]

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Vision of Eternity
417
had racked Dominic's slight frame. Dominic's father was informed
that his son would return home on March 1, 1857.
Dominic bowed to the decision, but only as a sacrifice to God.
"Why are you so sorry to go home?" his friends asked him. "You
should be glad!"
"I want to end my days at the Oratory," he replied.
"You will go home for a while, and when you are better, you
can come back."
"It won't tum out that way! I know it! I'm going, but I'll never
come back." ,
The evening before he left, he clung to Don Bosco with endless
questions: "Father, how can a sick person gain merits before God?"
"By repeatedly offering his sufferings to God."
"What else?"
"He can offer his life to God."
"Can I be sure that my sins have been forgiven?"
"I assure you in God's name-they have."
"Can I be sure of my salvation?"
"Yes-with God's grace. It will not be lacking."
"If the devil tempts me, what shall I answer?"
"Tell him that you have already sold your soul to Jesus, and
that He has bought it with His Precious Blood to save it from hell
and take it with Him to heaven."
"Will I be able to see my parents and Oratory friends from
heaven?"
"Yes, you will be able to see your parents and all that goes on
at the Oratory. You will know everything that concerns them and
many other wonderful things besides."
"Will I be able to visit them sometimes?"
"If such visits are for God's glory, yes."
He kept asking many other similar questions. One would think
that he already had one foot in heaven and wanted to make sure
he knew what was in there before stepping in all the way.
On the morning of his departure from the Oratory, Dominic
again joined his companions in making the Exercise for a Happy
Death with great devotion. Afterward, he talked privately with
them, giving each one a word of advice. He spoke to the members
of the Immaculate Conception Sodality, warmly exhorting them to

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
keep their promises to Mary and to place their utmost confidence in
Her. When it was time to go, he told Don Bosco: "Since you don't
want this poor body of mine, I'll have to take it back to Mondonio.
It would have burdened you for only a few days, and then all
would soon be over. But God's will be done. If you go to Rome,
remember to tell the Pope about England. Pray for my good death.
Good-bye until we meet in heaven."
They had gone out into the street, and he was still holding on
to Don Bosco's hand. Turning to his friends around him, he said:
"Good-bye. Pray for me. We'll see each other again where we will
always be with God." He had one further request for Don Bosco:
to be numbered among those who could gain a plenary indulgence
at the hour of death, a favor Don Bosco had obtained from the
Pope. Dominic kissed Don Bosco's hand for the last time and then,
with his father, left the Oratory at two in the afternoon of March 1,
1857. When he arrived home, his doctor examined him and, diag-
nosing some kind of inflammation, bled him. He then seemed to
improve. At least that was what the doctor said and what his par-
ents thought. However, Dominic belieyed otherwise. Realizing that
it is better to receive the sacraments too soon rather than not at
all, he called his father. "Dad," he said, "let's call in the heavenly
doctor now. I want to go to confession and Communion." His wish
was fulfilled. He received Holy Viaticum with the fervor of a seraph,
and during both his preparation and thanksgiving he uttered pray-
ers of such sincerity and love that he already seemed to be one of
the blessed in conversation with God. A few days later, although
the doctor declared him to be out of danger, Dominic asked for
the Anointing of the Sick. His parents agreed, but only to please
him because neither they nor the pastor could see any need, be-
lieving the diagnosis of the doctor who had been misled by Domi-
nic's serenity and cheerfulness. After receiving the Anointing of the
Sick with the utmost devotion, he asked for the papal blessing.
Fortified by the comforts of our holy religion, he felt a celestial joy
that no pen can describe.
It was now the evening of March 9. Anyone who heard him
speak or saw his peaceful countenance would have thought he was
resting. He looked happy, his eyes sparkled brightly, and he was
fully aware of everything. No one but the boy himself could have

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Vision of Eternity
419
suspected he was so close to death. An hour and a half before he
died, the pastor dropped in for a visit and was amazed and edified
to hear him recommend his soul to God. He held a crucifix, kissed
it, and uttered fervent invocations that showed his anxiety to go
swiftly to heaven.
The pastor left with the hope of seeing him again. Dominic fell
asleep and rested for a half hour. Then he opened his eyes, looked
at his parents, and said: "Dad, it's time!"
"Here I am, son. What do you want?"
"Dad, it's time! Take The Companion of Youth and read the
prayers for a happy death for me."
At these words his mother burst into tears and left the room.
Brokenhearted and choked by sobs, his father forced himself to
read the prayers. Dominic repeated each word clearly and distinctly.
At the end of each verse of the litany of the dying, he insisted on
saying all by himself: "Merciful Jesus, have mercy on me." When
his father came to the words: "When at length my soul, admitted
to Thy presence, shall first behold the immortal splendor of Thy
Majesty, reject it not but receive me into the loving bosom of Thy
mercy, where I may ever sing Thy praises," Dominic gasped: "Oh
yes, that is all I want. Yes, Dad! To sing the praises of God for-
ever!" For a while he seemed to be resting, lost in thought, as
though in earnest reflection. Moments later he opened his eyes and,
smiling, said distinctly: "Good-bye, Dad, good-bye! Oh! what a
beautiful thing I see. . . ." With these words and a pleasant smile,
Dominic breathed his last, his hands crossed on his breast. On the
evening of March 9, 1857, there was one angel less on earth and
one more in heaven.
That was the thought of Don Bosco when he received the sad
news from Dominic's father. Such was the unanimous opinion of
his companions who mourned his loss in tears and prayers. Such,
too, were the sentiments voiced by his teacher, Father Matthew
Picco, in the eulogy he delivered to the students' assembly.
Dominic's most virtuous life, his heavenly charisms, his holy
death, and the many favors obtained through his intercession justify
our belief that he is in heaven.
His father told us a remarkable story and was ready to confirm
it anytime and anywhere.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"The death of my son," he said, "distressed me very deeply. In-
creasingly I felt a desire to know what had become of him in the
afterlife. God consoled me. One night-about a month after his
death-I lay tossing about sleeplessly for a long time, when the
ceiling of my room seemed to burst open with a flash of light. In
its midst I saw Dominic, his face radiant with joy. He bore him-
self majestically. I was quite beside myself at this amazing vision.
"Dominic," I exclaimed. "My dear Dominic! How are you? Are
you already in heaven?"
"Yes, Dad," he answered, "I am in heaven."
"If God has so rewarded you, pray for your brothers and sister
that they, too, may one day join you!"
"Yes, yes, Dad," he answered. "I shall pray to God for them."
"Pray for me, too," I said. "Pray for your mother, that all of us
may be saved and be together again!"
"Yes, yes, I will pray." After that he vanished and the room was
again in darkness.4
4 The archdiocesan preparatory process for Dominic Savio's beatification and
canonization was started in Turin on April 4, 1908. His cause was formally opened
in Rome on February 10, 1914 and _led to his being declared "venerable" on
July 9, 1933, "blessed" on March 5, 1950, and "saint" on June 12, 1954. [Editor]

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CHAPTER 52
Sound Christian Formation
:SY March 2 [1857], Lenten catechism classes, which
until then had been held only on Sundays and holy days, began to
be scheduled on a daily basis in all three oratories. By example and·
encouragement, Don Bosco turned this new burden into a .light
task. He urged his young catechists to imitate St. Francis de Sales
and become "all things to all men"-a saying of St. Paul embodied
in the liturgical prayer to the Oratory patron saint which they often
recited. Frequently Don Bosco would say to them: "Help me to
save souls. The devil works overtime to lead souls to hell; let us do
as much to save them."
One day Father Angelo Savio remarked: "Slow down a little!
Rest a little longer ·in the morning; retire earlier at night. Things
have eased up a bit." Don Bosco would reply: "I'll rest when I'm
a few miles above the moon." Faced with such an example, the
catechists did not spare themselves. Since most of them lived at the
Oratory, they anticipated their lunch hour, and everyone-supe-
riors and subjects-would grab a quick bite to eat and give up the
afternoon recreation period in order to be on time for their classes.
All displayed admirable zeal, especially those who had to go to
the St. Aloysius and Guardian Angel oratories-a three or four
mile walk each way, often in inclement weather. However,· they
gladly endured these inconveniences because it was a labor of love.
Every day after catechism classes, Don Bosco would take a cleric
and shut himself up in ·the library of the Convitto Ecclesiastico to
work on Letture Cattoliche. At about this time, a charming incident
took place, revealing Don Bosco's solicitous regard for his spiritual
director and benefactor. It was the eve of the feast of St. Joseph,
Father Cafasso's name day. Don Bosco, after calling on him to
present his greetings-as he unfailingly did every year-sent in the
421

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
cleric he had taken along. Father Cafasso was reading his breviary.
Interrupting his prayer, he graciously acknowledged the young;
cleric's good wishes and then asked him: "Who are you?"
"I am. . . ."
"What day did you receive the cassock?"
"To be perfectly honest, I'm not too sure," the cleric answered
after a moment's reflection.
"Do you remember the date of your First Holy Communion?"
"I'm afraid not."
"Well, some dates should never be forgotten. When their an-
niversaries come around, we should celebrate them joyously and
devoutly." Then, with an added word of thanks, he let him go.
The cleric returned to the library, finished his work, and then
brought the galleys of the April issue of Letture Cattoliche to the
printer. It was entitled Life of St. Paul, the Apostle of the Gentiles
by the Rev. John Bosco. In this pamphlet, too, each chapter ended
with a terse statement that a reader would long remember.
The May 19 issue of L'A rmonia carried this review:
The Reverend John Bosco has decided to publish the lives of the
Apostles and of the popes to offer factual proof of those truths which
the enemies of our Faith would like to becloud with misleading argu-
ments. We, too, believe that this is the best way to forearm our people.
Most of them have neither the schooling nor the time for abstract reason-
ing, but they willingly accept truths presented in the form of a story.
This 168-page booklet, apart from its moral message, brings out facts
that convincingly refute errors spread by heretics in ignorance or bad
faith. For example, Protestants deny the primacy of St. Peter and bestow
it on St. Paul. This booklet proves them wrong by pointing out that the
Apostles always recognized St. Peter as their leader and judge in matters
of Faith and that St. Paul himself went to Jerusalem to see St. Peter
and give him an account of his missions, thus honoring him as the Vicar
of Jesus Christ.
Protestants accuse the Catholic Church of intolerance because of her
severity toward those who stubbornly cling to error. In rebuttal, the
author quotes St. Paul calling Elymas an "utter fraud, impostor, and son
of the devil." [Cf. Acts 13, 10] He also recalls the incident of the in-
cestuous man of Corinth whom the Apostle first excommunicated and
then, after repentance, again received into the communion of the faithful.
These facts prove that the so-called intolerance of the Catholic Church

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Sound Christian Formation
423
is identical to that of St. Paul who rejected any alliance between Christ
• and Belial.
It is a constant contention of Protestants that there is no mention of
confession in apostolic times. A ready answer is seen in the fact that the
Ephesians flocked to St. Paul's sermons, as we read in the Acts of the
Apostles, "and many of them that believed came confessing and declar-
ing their deeds." [Acts 19, 18]
Protestants repudiate Tradition. The author answers them by quoting
St. Paul's words to the Corinthians: 1 "So then, brethren, stand firm, and
hold the teachings t}J.at you have learned, whether by word or letter of
ours." [2 Thess. 2, 14] He says much the same thing in his epistle to
Timothy, written in prison, exhorting him to strive to teach other devout
men the truths he had learned so that they in turn might hand them on
to others after his death. Briefly, the author's aim is to disprove errors
by facts. We believe he has succeeded admirably.
Therefore, we warmly recommend Letture Cattoliche as the best
antidote against the errors· of our day. We hope that pastors, in particu-
lar, and all who have the welfare of religion at heart will do their utmost
to spread these booklets.
Easter Sunday, April 12, was observed with great solemnity in
all three festive oratories and filled young hearts with spiritual, long-
lasting joy. How often Don Bosco had lovingly reminded them that
it was better to die than to sin! He and his co-workers had made
the boys understand that all their sacrifices, toil, and burdens, past
and future, stemmed from a single desire to save the boys' souls. The
youngsters were so convinced of this that they said: "Don Bosco
wouldn't hesitate to die for us!"
For this reason, they always looked upon Don Bosco as a loving
father. Years later, if they met him by chance, they would greet him
and tell him about themselves, their families, and other temporal
matters; then they would assure him that they were not neglecting
their own spiritual welfare and that they were still going to con-
fession. This woul~ please him greatly. "Good! Good!" he would
say. "I am very glad to hear that. Always try to be a good son of
Don Bosco!" If they did not happen to bring up the subject them-
selves, Don Bosco, with a word or a kind, knowing look that was
so meaningful to them, would hint at his desire to know how they
1 An oversight. Read ''Thessalonians." [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
were faring spiritually. "What about your soul? Are you still good?
Is it a long time since your last confession? Did you fulfill your
Easter duty this year? When will you come to see me? Come any
day, any time! We'll straighten out the condition of your soul."
They would answer him lovingly, sincerely, and obligingly, as we
ourselves witnessed on many occasions-a proof <>f the real worth
of the catechism classes in their boyhood days.
Often, because of their sound religious formation, they felt the
need to look out for the spiritual welfare of their friends, as the
following episode will bear out. After a few years' absence because
of his job, a young man-a former Oratory pupil-returned to
Turin. He had not been to confession for ten years and felt a repug-
nance for it. A relative of his-also a former pupil-invited him
to accompany him on a visit to Don Bosco. They found him in
the sacristy hearing the confessions of the last few penitents. As he
stood waiting for Don Bosco to finish, his friend playfully shoved
the bewildered young man straight into Don Bosco's arms. "Feel
at ease," Don Bosco told him. "We're still friends, aren't we? If you
want to make your confession, it's easier than you think. I'll do it
for you." Moved by Don Bosco's words, the young man made a
good confession and resumed the practice of his Faith. He could
never get over the trick his friend had played on him, and what Don
Bosco had told him on that occasion.
After Easter, the three festive oratories resumed their routine.
Ever since Father [Paul] Rossi's death, the St. Aloysius Oratory had
been supervised by Attorney Cajetan Bellingeri, a layman with the
heart of an apostle. This makeshift arrangement, however, could
not go on much longer, and Don Bosco was anxious to find a priest
after his own heart.
A few months later he chanced upon Father Leonard Murialdo
in Via Dora Grossa. "How about treating me to a cup of coffee?"
he asked him. In the coffee shop, while engaging in small talk, Don
Bosco told Father Murialdo that he was looking for a priest like
him to direct the St. Aloysius Oratory and urged him to accept.
Father Murialdo-who had already helped at the St. Aloysius and
Guardian Angel oratories to the boys' great benefit-quickly agreed.
From that time on the St. Aloysius Oratory became the center of
his interest and love. He directed it until September 1865 when he

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Sound Christian Formation
425
went to St. Sulpice Seminary in Paris for a year of retirement,
prayer, and study. He was a saintly priest whose zeal for the boys'
spiritual welfare cannot adequately be described. He left no stone
unturned to make the St. Aloysius Oratory a faithful copy of the
one at Valdocco. He succeeded marvelously and did immeasurable
good for souls. He spared neither effort nor money. He was another
Don Bosco, and Don Bosco fully trusted him. No longer concerned
about the St. Aloysius Oratory, Don Bosco could now devote more
time to the Guardian Angel Oratory. However, he continued to
provide the St. Aloysius Oratory with young clerics and distinguished
laymen.
Don Bosco continued to direct the festive oratory of St. Francis
de Sales in person for several years more, and boys kept flocking to
it in large numbers until 1862. He himself always taught catechism
in church to the older boys, delighting them with interesting moral
stories after a period of questioning. He had the assistance of Father
[Francis] Marengo who for many years proved to be a diligent, self-
sacrificing catechist. During this year, 1857, Father Marengo was
helped by the diocesan cleric Re who taught catechism every Sunday
in the apse behind the main altar. He later became a cathedral
canon.

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CHAPTER 53
Reverence for the Priesthood
a T the Oratory of St. Francis de Sales there was never
any letup in physical, intellectual, and spiritual activities. We shall
not dwell on the countless details that kept Don Bosco, Father
Alasonatti, and many zealous laymen-including Chevalier Law-
rence Agliano, Attorney Cajetan Bellingeri, and [Michael] Scana-
gatti, a landlord-working night after night in readying the lottery
tickets. We shall only recall that, thanks to the efforts of the com-
mittee, tickets were sold by the thousands to all sorts of people who
were interested mainly in helping a worthy cause. The magnificent
display of prizes in the Gonella building drew very large crowds.
Government officials, too, had been asked to contribute, and they
replied courteously.1 The Minister of Education praised Don Bos-
co's initiative, but he returned the tickets with an expression of re-
gret.2 However, he showed his good will toward the Oratory by
allowing Don Bosco full freedom in regard to its teachers. Previ-
ously he had granted subsidies to the Oratory, and this year he sent
a one thousand lire award, as we gather from a memorandum of
Don Bosco.
The reply of the Minister of the Interior also showed his high re-
gard for Don Bosco, on whose behalf he was issuing a decree that
deserves to be known both for the subsidy therein authorized and
for the reasons motivating it.3
Meanwhile, Don Bosco, taking advantage of the civil authorities'
good will toward him, strove to obtain the maximum possible bene-
fits from his lottery, as we gather from the following letter he re-
ceived:
1 See Appendix 11. [Editor]
2 See Appendix 12. [Editor]
3 See Appendix 13. [Editor]
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Reverence for the Priesthood
427
Turin, April 28, 1857
Secretariat of the City of Turin
Department I, Section 2, Record 199
To: The Rev. John Bosco, Director of the Boys' Oratories of St. Francis
de Sales, St. Aloysius, etc., Turin
In accordance with instructions from the Finance Office of this de-
partment, the undersigned is honored to return the enclosed papers
regarding the lottery for the oratories under your direction, together
with the decree of the aforesaid Finance Office authorizing the issuing
of 24,492 additional tickets and the postponing of the date of the draw-
ing from May 4 to June 15.
The Finance Office also wishes to inform you that no further author-
izations will be granted, either as regards tickets-whose total value of
3,178 lire seems high enough-or as regards the date for the drawing.
This decision has also been prompted by the fact that other applications
for lotteries have already been submitted to the Minister of Finance, and
these may not be considered until your own lottery has taken place.
[Peter] Baricco, Deputy Mayor
A few weeks later, two reigning monarchs gave donations to the
Oratory. The widowed czarina of Russia had made a stopover in
Turin on her way to Rome and had received a warm and befitting
welcome. While declaring that she would have nothing to do with
political exiles, she bestowed decorations on many Piedmontese
notables-pointedly ignoring [Giovanni] Lanza and [Umberto] Rat-
tazzi. She also made donations to various charities, including the
Oratory of St. Francis de Sales which received the following notifica-
tion:
Imperial Foreign Affairs Office
Russian Legation
The Imperial Russian Legation has been instructed to assign the sum
of three hundred lire to the Oratory of St. Francis de Sales from the
funds of Her Majesty the Empress for the needy of the city of Turin.
In forwarding the enclosed sum, the Imperial Legation asks that the
aforesaid institute kindly acknowledge receipt.
Rsehitcherene, Undersecretary

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The second gift came from King Victor Emmanuel II who had
not forgotten what Don Bosco had written to him in 1855.4 He
accepted five hundred lottery tickets and had his aide, Count [Alex-
ander Lucerna of] Angrogna, send Don Bosco the corresponding
donation.
One day while conversing with the king, the count happened to
mention Don Bosco and his work. "By the way," said the king,
forgetting that he had already bought lottery tickets, "isn't Don
Bosco holding a lottery?"
"Yes, Your Majesty."
"Well, get me five hundred tickets! Let's help this poor devil of
a priest. Make sure, though, that he doesn't write me any more of
those letters!" Count Angrogna thought it best not to remind the
king of the tickets that he had already purchased, and so he ob-
tained another five hundred. He had now become one of Don Bos-
co's best friends and had also caused him to be favorably regarded
by the king. The latter wished to meet him, and on several occasions
he tried to contact him, but unsuccessfully. Once he sent him one of
his aides, but Don Bosco was not at home. Later, in Florence, he
missed him again because Don Bosco had already left town by the
time the king became aware that he was in the city.
Victor Emmanuel II greatly esteemed Don Bosco, as he clearly
showed when visiting Archbishop [Andrew] Charvaz of Genoa
around 1867. As the archbishop was ushering him into his office,
the king remarked: "Your Excellency, I want to tell you something:
Don Bosco is really a saint!" Father Angelo Fulle-the seminary
procurator-was among those who heard the remark. The arch-
bishop's reply could not be heard, since the door had already been
closed. However, he undoubtedly shared the same opinion, for he
was well acquainted with Don Bosco's enterprising, ardent zeal for
the salvation of souls.
The anonymous May issue of Letture Cattoliche, printed by the
Paravia Press, was entitled A Thought a Day in Honor of Mary,
and the Story of the Conversion of Maria Alphonse Ratisbonne to
the Catholic Faith. Each thought consisted of two rhymed verses for
each day of the year. It was a timely publication, especially for the
Oratory boys who loved Our Lady very dearly. On his part, Don
4 See pp. 113f, 153f. [Editor]

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Reverence for the Priesthood
429
Bosco strove to increase this love by suggesting virtuous practices
in Her honor. Joseph Reano, after describing the students' very
fervent spiritual retreat, went on to say:
To foster greater devotion to Mary, Don Bosco invited the boys to
jot down on a slip of paper a virtuous practice of their choice and hand
it to him. One evening, his hands full of slips, he read some that were
very inspiring, as, for example, those of [Michael] Rua, [Victor]
Vaschetti, [John] Bonetti, [John Baptist] Francesia, [John] Cagliero,
Bongiovanni, and others. I recall particularly that of [Joseph] Rocchietti:
"I, too, dearest Mother, would like to make You a promise. I know I'll
find it hard to keep it because I am weak, but since everything is possible
with God's help, I hope to be faithful. I have five senses and there are
thirty days of the month dedicated to You. I promise to mortify one
of my senses every day. This will be repeated every five days, so that
by the end of the month I will have mortified each of my senses six
times."
Another evening during the same month of May, Don Bosco said:
"The best spiritual :flowers we can offer up to Mary are such ordinary
daily practices as kissing the ground or Mary's medal three times, kissing
the crucifix before going to bed, giving good advice each day to some
companion, reading a few pages about the Blessed Virgin and then
telling others about their content, devoutly saying the prayers before
and after meals, work, or study, making the Sign of the Cross reverently,
and so on."
On May 16, a boy publicly asked Don Bosco how Dominic Savio
managed to become so good and holy and a true child of Mary. Don
Bosco replied: "The means Dominic Savio used to put himself on the
road to heaven and beyond reach of the devil were obedience to and
great confidence in his spiritual director."
On June 6 of this year [1857], a very important event took place
at the Oratory-the priestly ordination of Father Felix Reviglio,
to whom, through Don Bosco's recommendation, Archbishop Fran-
soni had granted the required ecclesiastical patrimony. Father
Reviglio thus became the first priest Don Bosco gave to the Church.
The following day, Trinity Sunday, he celebrated his first Mass,
assisted by Don Bosco. Later there was a dinner in his honor, with
music and poetry. That same evening, however, for justifiable rea-
sons he took leave of Don Bosco to join the diocesan clergy. He

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
became a learned and highly esteemed professor of pastoral theology
and a greatly beloved pastor both at Volpiano and at St. Augustine's
Church in Turin. He always maintained his strong attachment for
Don Bosco, since through his efforts God had raised him to the dig-
nity of the priesthood. Don Bosco reciprocated with similar feelings,
not only because he saw in him the crowning of so much labor and
sacrifice on his part, but especially because he revered his priestly
dignity. He felt the same way toward the large number of priests of
various dioceses with whom he came in contact and whom he bene-
fited in innumerable ways in their needs and difficulties. Very often
he went through a great deal of trouble in order to obtain favors for
them from government officials, bishops, and the Holy See. More
than once he undertook the task of finding suitable positions for
them, and he often gave them generous financial assistance. "One
day a needy priest came to Don Bosco for help," Father John Turchi
told us. "Don Bosco-who had just received a new cassock from
some friends and had worn it but once for the fitting-had the
priest try it on and then gave it to him."
We could mention many more such episodes, but we shall be
content with what we have already said and what we are about to
relate, leaving the rest for later.
In the diocese of Ivrea there had been a series of church bur-
glaries. Affected were not only churches and altars but even taber-
nacles and sacred vessels containing the consecrated hosts, and the
burglars were very seldom apprehended. Under these circumstances,
on July 3, 1857, Bishop Louis Moreno issued a pastoral letter sadly
lamenting seven sacrilegious thefts or burglary attempts in his dio-
cese, and urging the faithful to make amends for these sacrileges.
He also ordered the pastors to sell all sacred vessels that were made
of solid gold or silver and to replace them with others that were
simply silver- or gold-plated. Furthermore, he placed an interdict
over the churches where the consecrated hosts had been violated.
Considering these measures to be offensive to the municipal authori-
ties, Minister [Urbano] Rattazzi urged Bishop Moreno to revoke
them. When the bishop stood firm, the minister ordered the mayors
to prevent the sale of the sacred vessels and-should any take place
-to report the fact without delay to the judicial authorities. As for

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the interdict, their duty was to maintain order and to inform him
immediately.
The pastors read the bishop's letter from the pulpit as instructed.
In commenting on it, Father Thea, the pastor of San Salvatore in
Ivrea, made some statements that were construed to be offensive to
the government. The rumor immediately spread that he would be
arrested. Father Riccardini, a teacher who frequented the same club
as the town officials, asked the clerk to alert him immediately if any
warrant were issued for Father Thea's arrest. One evening, around
midnight, the clerk came to the rectory where Father Riccardini
lived and informed him that Father Thea's arrest was set for noon
of the following day. Father Riccardini spent a sleepless night. At
five in the morning he went to the church, and when the pastor had
finished Mass, he told him the news. Afterward, he informed the
bishop. The latter ordered the seminary coach readied and in-
structed the driver to wait near the bridge just outside the town.
He then wrote a letter to Don Bosco and gave it to Father Thea.
The priest, in order to avoid arousing suspicion, strolled to the
bridge and then quickly climbed into the carriage which swiftly
took off for Turin. There Father Thea immediately called on Don
Bosco who, after reading the bishop's message, took the priest to
some trusted friends in a building facing the city jail where he
stayed for several months. When Father Riccardini came to the
Oratory, Don Bosco accompanied him to Father Thea. Then, act-
ing on Don Bosco's advice, Father Riccardini called on Count
Corsi, the attorney general, and told him the whole story. The
count advised Father Thea to remain in hiding until a verdict had
been reached. If he were sentenced in absentia, Father Thea was
to give himself up and appeal the sentence. Whatever the outcome,
this course of action would save him many months of imprisonment.
His suggestion was followed. After being sentenced in absentia to
four years of prison, Father Thea crossed the street, gave himself
up, and filed an appeal. Ultimately, through the efforts of some of
Don Bosco's friends, he was acquitted.
From the moment of his first meeting with Don Bosco in connec-
tion with the above incident, Father Riccardini became Don Bosco's
staunch friend. After his transfer to a school at Vigevano, he came

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
to Turin for the summer, and since Don Bosco and Father Ala-
sonatti were the only priests at the Oratory, he offered his priestly
services. Later he taught philosophy to the two clerics, [Francis]
Provera and [Francis] Cerruti.
Don Bosco treated Father Riccardini so graciously and with such
consideration that he was both edified and enchanted. Don Bosco
acted the same way with all priests, not out of courtesy but from
a spirit of reverence and faith for the exalted dignity of the priest-
hood. He was particularly deferential toward canons and pastors.
We often saw him humbly kissing their hands, an act of homage
that he also'paid to Father [Anthony] Belasio who was a missionary.
He instilled the same respect and veneration into his boys who
formed the habit of greeting on the street any priest who held a
position of authority.
Don Bosco also fondly remembered his fellow seminarians and
greeted them warmly whenever they met. If they called on him, he
welcomed them joyfully and made them feel at home. For this rea-
son they even came great distances to see him. They knew he would
be delighted, and for their part they looked forward to enjoying
his company and receiving good example. He was always very hos-
pitable toward them, as he was toward all priests, who were always
welcome guests for days at a time.
In view of the esteem in which Don Bosco was now held, some
fellow seminarians of his no longer dared treat him with their
former familiarity, but rather looked up to him. However, Don
Bosco would soon make them feel at ease with some humorous re-
mark and remind them that their friendship was as strong as ever.
One priest, whose name we do not recall, once remarked to Don
Bosco: "How can I possibly be on familiar terms with you when
you often deal with cardinals and even the Pope? You are not a
monsignor yet, but you soon will be!" His answer was: "I'm just
plain Don Bosco!"
When talking to priests, after some friendly banter he would
usually manage to insert a Gospel maxim into the conversation.
One we frequently heard was: "We are the salt of the earth and the
light of the world. Let us so act as to make Our Savior's words ring
true, that men may see our good works and glorify our heavenly
Father."

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Priests often came to Don Bosco for advice, and they never went
away disappointed. "I, too, benefited from Don Bosco's good judg-
ment," Father [John Baptist] Piano said. "Once I confided some
doubts to him. He gave me sound advice and then, on a holy picture
which also had a prayer to Mary Help of Christians, at my request
he penned this exhortation: 'Be humble and patient and the Lord
Jesus will give you the will and the means. Constantly love the needy
and the poor.' I treasure this holy picture and keep it always with
me so that it may inspire me in my difficult pastoral work. I made his
exhortation the theme of my funeral oration for his Requiem Mass
of Trigesima in the parish church of St. Benigno Canavese."
Whenever Don Bosco noticed some priest acting unbecomingly,
he was deeply grieved, even to the point of tears. Had he been able
to have his way, he would have hidden that unfortunate priest from
sight. Several were recommended to him by their bishops or vicars-
general. With true love and respect for them, he strove to rehabilitate
them; he talked to them at great length, exhorted them, and some-
times even helped them financially. His zealous efforts were nearly
always rewarded, and he succeeded in restoring them to their priestly
dignity and good reputation. Once they were back on the right path,
they persevered. He even converted some who had fallen into heresy
and persuaded them to make an edifying retraction. We shall not
mention any names out of consideration for those involved. His
most difficult task, however, was to keep away from dangerous oc-
casions those priests who had incurred ecclesiastical penalties for
their intemperate drinking. In dealing with them after a lapse, Don
Bosco never tried to humiliate them, but rather showed them such
kindness and compassion that the hearts of these poor men were
deeply touched. Never did he let a word slip that might reflect on
their sacred dignity.
When talking with these unfortunate priests, who sometimes tried
to excuse themselves by blaming it on a variety of causes, he knew
how to convince them that with God's grace they could readily over-
come all obstacles. He encouraged them to banish all fear with the
thought of Mary's goodness and protection, quoting to them Father
Cafasso's words: "Even if someone should be ordained a priest
without having been called by God, he can be sure that his heavenly
Mother will obtain for him through Her Son's goodness and mercy

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
all the necessary qualifications and graces if he sincerely strives to
become a good son of Mary."
If he saw them discouraged about their eternal salvation or their
reputation, he would say: "Love, honor, and serve Mary and strive
to make others do likewise. A son who has rendered homage to this
heavenly Mother not only will not be lost but may also aspire to a
shining crown."
No one could possibly say how much Don Bosco had the salva-
tion of priests at heart. One summer day, after hiking with us for
two hours through the mountains overlooking the village where he
was staying, he arrived at a rectory. Overcome by the heat, dripping
with perspiration, and tormented by a severe toothache that had
plagued him all week, he made a brief halt. The lonely rectory
seemed to be deserted. Just then a peasant came up the trail and
Don Bosco inquired about the health of the priest.
·
"He's been sick a long time," the peasant replied, "and there is
no chance of recovery."
"Has he received the sacraments?"
"Not yet."
"Did any priest visit him?"
"I don't know. I never saw any."
"Who is taking care of him?"
"His tenant's son, the only one he has allowed in for a month."
Don Bosco stood there for a moment in deep thought. Then he
turned to us. "Wait for me," he said and went in. After more than
an hour he came out and we resumed our journey. We asked no
questions and he volunteered no information. However, we could
easily surmise that charity had guided his steps.

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CHAPTER 54
Concern for Souls
FROM the private chronicle of one of our confreres, we
record the following entries of June 1857:
June 21: The students attending the private schools of Father
[Matthew] Picco and Professor [Joseph] Bonzanino solemnized the feast
of St. Aloysius Gonzaga by attending Mass in the SS. Maurice and
Lazarus Basilica with the Oratory students of humanities and rhetoric.
Don Bosco saved the poems written for that occasion. At the Oratory
the feast of St. Aloysius was observed on the 29th.
June 22: After a long illness, Marianne Occhiena, Mamma Margaret's
sister, died a saintly death at the Oratory [at eleven o'clock in the eve-
ning]. She had looked after the house linen with great dedication.
Because of her death the celebration of Don Bosco's name day was
postponed to the end of the school year.
June 26: This evening Francis Cardinal Gaude, an illustrious son of
St. Dominic and of Piedmont (he was born at Cambiano), paid a visit
to Don Bosco. He was returning after assisting his father in his last
moments and attending his funeral. In addressing the whole community
solemnly and joyously from an impromptu throne set up on the porticoes,
he highly praised Don Bosco, the Oratory, and the boys.
Let us also mention the fact that during this month Don Bosco
rescued an unfortunate soul from apostasy and eternal damnation,
as we heard from Don Bosco himself and from Father Leonard
Murialdo.
A former pupil of the Oratory who had been recruited by the
Waldensians was studying for the ministry in Geneva. However, at
heart he was still a Catholic, and occasionally this fact would be
clearly evident. Seeking to destroy his Faith completely, his evil
associates wickedly led him into all sorts of excesses that eventually
wrecked his health and made him the victim of an incurable disease.
435

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43 6
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
His condition finally reached such a point that his doctors thought
it best to send him back to Turin to his mother in the hope of a cure.
Since his mother was poor, the Waldensians at once offered to help
her generously, and she unwisely accepted. They also volunteered to
nurse the sick boy in order to prevent any priest from getting to see
him.
On the very evening he arrived home, the unfortunate boy, tor-
mented by remorse, said to his mother: "I'd like to see a Catholic
priest because I am very ill." To comfort him, she assured him that
she would summon one, and on the following morning she went to
the rectory. The Waldensians, however, were a step ahead of her.
Day and night they posted one of their own men at the patient's
bedside or in the adjoining room. The pastor of the neighboring
Catholic church and other priests tried to see the young man, but
they were always denied admission for one reason or another.
The young man now realized that he was a prisoner, and he was
grieved not to have a priest to help him die as a Christian. Knowing
that his end was near and disgusted with the barren words of com-
fort offered by his jailers, he prayed-and the Lord heard him.
After consulting the pastor, a priest came to Don Bosco and re-
lated the whole story. Unhesitatingly, he decided to visit the poor
lad at any cost. One afternoon at two o'clock, accompanied by two
husky young men, Don Bosco called at the patient's house, not far
from St. Augustine's Church. In answer to his ring, Amadeus Bert
himself, the Waldensian minister, came to the door.
"What can I do for you, Father?"
"I'd like to speak to the patient."
"Impossible! He cannot have visitors. Doctor's orders!"
"Never mind. I have no time to argue. I'll speak to his mother."
At that very moment she emerged from another room. "Good after-
noon," Don Bosco greeted her while stepping in. "I came for news
of Peter." As he spoke those words, he opened the door to the
patient's room. The minister objected, but by that time Don Bosco
was already at his pupil's bedside.
"How are you, Peter," Don Bosco inquired.
"Oh, Father!" he exclaimed tearfully.
"Peter, how do you feel? Do you still remember me? Do you rec-
ognize me?"

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437
"Of course I do! You were my friend when I was a boy and you
gave me such good advice, but unfortunately I didn't heed it. I'm
so ashamed of myself."
"I'm your friend, so don't be afraid."
"I'm not afraid of you, because you're so good. I'm ashamed of
my ingratitude and terrible sins."
The minister impatiently broke in: "Father, I must ask you to
leave. The excitement may prove fatal to the boy. Your visit was
totally unexpected. Peter wanted no visitors. He does not need any-
thing from you."
"Peter," Don Bosco went on, ignoring the minister, "rest for a
while. Do not wear yourself out talking. Take your time. I'll stay
a little longer." He drew up a stool and sat by the bed.
"I said you'll have to go," the minister remonstrated quite resent-
fully. "You have no business here."
"I certainly do," replied Don Bosco. "I have something very im-
portant to discuss with this pupil of mine."
"Who do you think you are?"
"And who are you?" countered Don Bosco.
"I am Amadeus Bert, a Waldensian minister. We have met on
other occasions."
"I am Don Bosco, director of the Oratory of St. Francis de Sales
in Valdocco."
"Well, what do you want from Peter?"
"I want to help him save his soul."
"He no longer has anything to do with you!"
"Why not?"
"Because he has joined the Waldensian Church and broken all
ties with yours."
"My claims on him are prior to yours. Long before you knew
him, I numbered him among my sons. He belonged to me and he
still belongs to me, and for these reasons he no longer has any ties
with Waldensians."
"You are only confusing his conscience and exposing yourself to
regrettable consequences."
"I have no fear of that when a soul is at stake."
"Enough! You must leave this room immediately."
"After you."

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43 8
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Do you realize whom you're talking to?"
"Of course I do. May I ask you the same question?"
"You should understand that I have authority. . . ."
"You do not impress me. I fear no one, much less you, because
I know that the patient regrets having ever joined your sect and
wants to die a Catholic."
"That's an outright lie. Isn't it true, Peter, that you want to re-
main in the Waldensian Church?"
Propping himself up as best he could, the boy looked at Don
Bosco, as if to draw strength from him, and replied: "I want to
remain a Catholic."
"Easy now, Peter," the minister interrupted; "mind what you
say."
"Sir," Don Bosco said, "calm down. Just let me put one question
to the patient. His answer should settle the matter."
The minister grew quiet and, staring at Don Bosco, sat down.
Don Bosco turned to the boy and said gently: "Peter, listen care-
fully. This gentleman has written a book in which he states repeat-
edly that a good Catholic may save himself within his own Faith.
Therefore, no Catholic needs to embrace another Faith in order
to be saved. The Catholic Church likewise maintains that within
herself there is salvation. However, she also holds that those who
obstinately cling to Protestantism [knowing it to be false] will cer-
tainly be lost. Now tell me: do you want to trade the certainty of
salvation for a doubtful chance or even for eternal damnation, as the
Catholic Church teaches?"
"No, no," the youth replied, "never! I was born a Catholic and
I want to die a Catholic. . . . I am sorry for what I did."
Upon hearing such a firm reply, the minister rose, took his hat
and, turning to Don Bosco, said: "There is no point in staying any
longer. Eventually reason will prevail." Then, turning to the patient,
he continued: "Peter, you're making a terrible mistake! They're
trying to make you go to confession, but remember that confession,
instead of prolonging your life, will hasten your death." Then he
indignantly stalked out.
By now Peter was exhausted, and fearing that he might die that
very night, he asked Don Bosco to hear his confession at once. He
had never preached or written against the Catholic Church; there-

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439
fore no public recantation was necessary. After receiving absolution,
Peter felt as if Don Bosco had lifted a crushing weight from him,
and he again enjoyed the peace of mind he had lost for several
years. He pressed Don Bosco's hand and kissed it again and again,
happy despite his pain.
Don Bosco realized that the Waldensians would unfailingly re-
turn to the attack. He therefore had the youth taken immediately to
SS. Maurice and Lazarus Hospital, where he received the Last
Sacraments. Some twenty-four hours later he died peacefully and,
please God, went to his eternal happiness.
This conversion greatly comforted Don Bosco in the midst of
his preoccupations for the lottery and Letture Cattoliche. The June
issue, printed by the Paravia Press and authored by Don Bosco, was
entitled The Lives of Popes St. Linus, St. Cletus, and St. Clement,
by the Rev. John Bosco. The booklet, which also contained several
chapters on the lives of the Apostles, was reviewed by L'Armonia
on July 24, 1857:
This is the third booklet in Don Bosco's popular series on the lives of
the popes. The opening pages contain a glossary that should prove useful
to everyone, particularly to the common people for whom this publica-
tion was written.
The author enumerates the achievements of St. Linus, St. Cletus, and
St. Clement, drawing from acknowledged authorities on the early Chris-
tian Church but omitting complex questions foreign to his purpose. The
booklet encompasses a thirty-year period of Church history, from about
the year 70 to 103 A.D. It clearly narrates not only the achievements of
St. Peter's first three successors, but also the spirit of the primitive
Church, showing that the government, discipline, doctrines, and moral
teachings of the ancient Church were no different from ours today. This
disproves the assertion of those heretics who accuse the Church of intro-
ducing doctrinal and structural innovations.
For example, the author states that St. Linus ordered women to cover
their heads in church, but he immediately adds that this precept dates
back to St. Paul and is still observed nowadays by Catholics (pages
36-37).
He also tells us that St. Cletus appointed twenty-five elders in Rome
to look after the spiritual welfare of the faithful just as our pastors do,
and that these elders were later called "priests." This clearly shows that

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
it is not the Catholic Church which made changes as regards pastors or
priests, but the Protestants who, in rejecting the sacrament of Holy
Orders, have no priesthood and hence no priests.
We warmly recommend Letture Cattoliche to all, especially to those
who lack time or sufficient instruction to work their way through thick
volumes. We believe that this publication is especially necessary nowa-
days, when the enemies of the Church unscrupulously use contempt and
lies to ip.isrepresent our beliefs and institutions and to defame past vicars
of Jesus Christ.
Those who wish to further enhance their knowledge of the first three
successors of St. Peter may consult its bibliography.
The July issue, also printed by the Paravia Press, was entitled
Life of Blessed Oringa Toscana, Known as Christiana of the Holy
Cross. A humble shepherdess, housemaid, and foundress of a con-
vent, her life was remarkable for her heroic virtues as well as for
apparitions of St. Michael the Archangel and the assistance of the
Blessed Virgin Mary, who taught her to read.
The August issue, again printed by the Paravia Press and entitled
The Lives of Popes St. Anacletus, St. Evaristus, and St. Alexander I,
was authored by Don Bosco.
Meanwhile, work on the lottery had not slackened, and Don
Bosco sent out another circular:
Turin, May 6, 1857
Dear Sir:
Trusting in your well-known kindness, I enclose 50 lottery tickets
along with pertinent information. Please be so good as to forward them
to the enclosed addresses and keep an account of tickets sold or returned.
In due time, please return the money and tickets to me.
Most gratefully, I assure you that your active participation in this
good cause will not only gain you merit in God's sight, but will also
give you the satisfaction of benefiting many boys who are either from
your own parish or your city. While in this capital, they attend religious
services and classes at our festive oratories.
Very respectfully yours,
Rev. John Bosco·
P.S. The date for the drawing will be announced shortly in the news-
papers or by mail.

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On May 12 L'A rmonia announced that the drawing would be
held on June 15, and once again it reminded its readers that by
contributing prizes or buying tickets, they would be helping to safe-
guard a boy from going bad. On June 13, however, the same paper
informed the public that the date of the drawing had been postponed
to July 6, and that this date was final. Again it urged them to buy
tickets, of which there were still a considerable number unsold.
"Everyone' should bear in mind," it said, "that by buying even a
single ticket he helps to clothe the naked, teach the ignorant, shelter
the homeless, and give food to the hungry, for such is the purpose of
these festive oratories."
At the same time Don Bosco continued to send out several thou-
sand copies of a folder listing the lottery regulation~ and prizes.
The frontispiece carried this scriptural quotation: "Almsgiving . . .
purges every kind of sin." (Toh. 12, 9) A circular accompanied the
folder. 1
On July 6 the drawing took place at City Hall at noon in the
presence of the mayor with all due legal formalities. The proceeds
( at least sixty thousand lire) relieved Don Bosco of a great many
financial problems. He had good reason to thank God with all his
heart. Another circular marked the end of the work for the lottery.2
1 See Appendix 14. [Editor]
2 See Appendix 15. [Editor]

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CHAPTER 55
Evangelical Poverty
DoN Bosco trusted in Divine Providence, and-faithful
to His promises-God never failed him. "Do not be anxious, say-
ing, 'What shall we eat? What shall we drink? What are we to put
on?' . . . Your Father knows that you need all these things. But
seek first the kingdom of God and His justice, and all these things
shall be given you besides." (Matt. 6, 31) If Don Bosco at times
found himself in difficulties, he regarded them as trials sent by
Providence to test his Faith. He found comfort in Jesus' words: "Do
not worry about tomorrow: tomorrow will take care of itself. Each
day has enough trouble of its own." [Matt. 6, 34]
From this trust he drew his unshakably serene confidence in the
future as well as his heroic love of voluntary poverty and the joy
he felt in lacking even essentials. To the very end of his life he was
as poor as he had been during the early years of the Oratory. It
was obvious that he was completely detached from the things of
this world. Never did he move a finger to obtain something that
would give him personal comfort. He was in the habit of saying:
"You cannot practice poverty unless you love. it." And God re-
warded him generously. Don Bosco succeeded in undertakings which
powerful people would have hesitated to start.
He constantly needed money for various projects. Yet he thought
little of money and sought it only when necessary to promote God's
glory and the welfare of souls. Most of the time he was penniless,
for as soon as he obtained some money, that same day he would
hurry out to buy provisions or pay off part of his debts. Insisting
on trust in Divine Providence, he never allowed the prefect to put
money aside for accounts that were payable at a later date. He never
worried about tomorrow, because this would seem to indicate a lack
of confidence in God's fatherly goodness.
442

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443
Whenever Don Bosco received sizable donations, he would call
the prefect and hand them over, saying: "See how good Providence
has been to us!" He rarely kept any money for personal use, unless
he needed it for alms. His maxim was: "Spend money only when it
is strictly necessary." He appreciated its value because he knew what
it had cost his benefactors to earn it, and he also realized the spir-
itual and material benefits it could produce. He did not hesitate to
spend money freely when it was necessary, but he could not tolerate
wasting it on trivial or unnecessary things. "As long as we are poor,"
he would say, "Providence will never fail us." Another frequent
comment of his was: "If we do not waste even a centesimo, Divine
Providence will always be lavish with us."
Joseph Brosio gave us the following report in writing:
One day Don Bosco and I were in the courtyard of an apartment
building in Via Alfieri on a visit to a certain nobleman. Don Bosco was
dressed in his best: a very old cassock and cloak and a hat that had
lost all its nap. I also noticed that his shoes, shined but mended, had
inked string for laces. "Father," I said, "when other priests go visiting,
they wear shoes with silver buckles. Your shoelaces don't look good;
you can't hide them because your cassock is rather short. Let me go
and buy you some decent ones!"
"Wait," Don Bosco said, rummaging in his pockets. "Let me give
you the money. I must have some change with me." As he was about
to hand me a coin, a beggar woman came up to us. Don Bosco immedi-
ately gave the coin to her. I then wanted to pay for the shoelaces myself,
but Don Bosco wouldn't allow me to do so, and there was no way of
getting him to consent to a purchase which he considered unnecessary.
He went right on wearing those miserable shoelaces.
Nevertheless, Don Bosco always looked neat, and like St. Bernard
he could rightfully boast: "Paupertas mihi semper placuit, sordes
numquam!" ["Poverty, yes! Dirt, never!"] He kept a strict watch
over household economy. Unavoidably, for the sake of those living
with him, he had had to provide [less Spartan] meals, but he would
not tolerate dainty foods or fancy china, even when there were
solemn dinners-as was customary several times a year-or when
he had important guests. For many years his tableware consisted of
iron forks and spoons and tin bowls and plates. On several occasions

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
he inherited silver cutlery and other dinnerware, but he always sold
them at once to provide for household needs.
At meals he would eat leftover scraps of bread; in his last years
he carefully gathered up even the most minute crumbs, claiming
that this was the true meaning of poverty. Nor would he use oil or
salt on dishes that generally required such condiments. He would
also become very upset if he occasionally saw a boy waste even the
smallest crust of bread. To impress its seriousness on them, he
would admonish them, saying: "Divine Providence looks after us.
You know that we have never lacked essentials. But if you waste
the bread that the Lord gives us, you abuse His goodness. You
should fear that He may punish you in the future by allowing you
to go hungry." He then would point out to them how Our Divine
Savior, after feeding the multitudes miraculously, had ordered the
Apostles to collect the leftovers so that they would not be wasted.
He saved even half sheets of writing paper and asked everyone
else in the house to do likewise. He diligently cut the unused por-
tions from letters and then used them as scrap paper. He was grieved
when he found things discarded or damaged, and he would insist
that they be stored away for future use. He followed the same policy
with waste paper and even with pieces of string that were lying
around, remarking that they would come in handy sooner or later.
He was also seen to lower lamp wicks when he went through the
house late at night, if the one in charge had neglected to do so. Both
Father [John] Turchi and Father [John Baptist] Francesia testified
that Don Bosco often cut his own hair as an economy measure.
This stress on thrift did not stem from niggardliness or from the
fear of lacking essentials, for he never complained of privations. In
fact, he frequently expressed the fervent wish that he would own
nothing at death but his cassock. The poorer he was, the happier
he appeared to be. Occasionally, when he only had a few cents in
his pocket, he would show them to others, saying: "This is all my
money!" Sometimes he would add: "Don Bosco is as poor as the
poorest of his sons!"
A young workman attending the Valdocco festive oratory related
to us the following episode:
One day I went to see Don Bosco in his room. After discussing vari-
ous matters, we began to speak of finances, and he remarked that he

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445
was penniless and burdened with debts. I pretended not to believe him,
and-with the respectful familiarity which he allowed his sons-I play-
fully claimed that he was a miser hoarding gold coins in his safe (he
never had one) until there would be a nice pile to admire. We both
laughed. He then invited me to search for them. I diligently inspected
his little desk and unearthed his hoard-the magnificent sum of 40
centesimi, half of which he pressed into my hand as a gift. This struck
me, for no matter how much money he occasionally possessed, he never
had enough for the ever increasing number of boys whose upkeep re-
quired a fortune. His needs were so great that donations could never
catch up with expenses; it was like throwing money into a bottomless
sack.
Don Bosco's outlook on worldly goods was described by Joseph
Brosio in the following report that he prepared for Father [John]
Bonetti:
One afternoon, as I was walking with Don Bosco along Via Dora
Grossa, he stopped at a store window displaying a large globe. He
pointed out the different parts of the world to me, and when he got to
the Western Hemisphere he said: "Look, Brosio, see how huge America
is and how sparsely populated!"
"But it has lots of gold!" I answered.
"Yes, that's true, but it's not owned by Catholics and put to good
use." He then continued: "How much suffering this gold could relieve!
How many merits one could gain with it. What a wonderful opportunity
to spread the Faith! And yet, Our Lord redeemed mankind with poverty
and the Cross. Holy poverty has always been the treasure of His apostles
and of His true ministers!"
This was the basis of his love of evangelical poverty. We have
already1 described his room, pointing out that he never sought the
slightest personal comfort. He would not have drapes on his win-
dows, or even a strip of carpet beside his bed in winter, or a cover-
let. He was very sparing in his use of the stove in order to save
wood, despite the fact that his room was drafty and cold. For furni-
ture, the only piece he allowed was an old, straw-filled, battered
sofa which served visitors for over twenty years. During the last few
years of his life the furniture improved slightly, but only because
1 See Vol. III, p. 19. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
it was donated. The floor of his room was made up of dusty, wob-
bling brick tiles. Several attempts to get him to have the floor re-
laid always met with a stern refusal, which he justified by saying:
"Don't forget that we are poor. Not only must we love poverty and
be detached from material things, but we must also show it!"
If, for example, some inexpensive clothing material looked ele-
gant, he rejected it as contrary to the spirit of poverty. He followed
the same policy in regard to buildings, remarking that this, too, was
an exercise in humility.
Once-while he was away-his room was spruced up a bit. There
was nothing extravagant, just some decorative trimmings. However,
Don Bosco was displeased, and he immediately had the walls and
ceiling whitewashed. Moreover, his room was uncomfortable be-
cause of its location at the top of several flights of stairs and a long,
unprotected balcony that was exposed to the sun, rain, snow, or
freezing cold. Yet he never would allow a canopy to be placed over
it or permit it to be closed in with windows or a tarpaulin.
Don Bosco's poverty was also manifest in his clothing. Monsignor
[John Baptist] Bertagna [later a bishop] declared that Don Bosco
chose to dress as the poorest of men. A coarse cassock served him
for all seasons. When his friend, Father [Felix] Golzio, would occa-
sionally bring to him for his young clerics some used cassocks that
either he or other priests at the Convitto Ecclesiastico had dis-
carded, Don Bosco would use one of them himself. His linen, too,
was coarse. He used to remark humorously that what kept out the
cold was also good to keep out the heat. He steadfastly refused to
wear fine, soft linen shirts. His shoes were the cheap ones worn by
peasants, and his handkerchiefs were also of very ordinary quality.
Never did he wear fine clothes, elegant footwear, silver buckles,
a gold watch, chain, or other trinkets. He abhorred wearing a short
cassock, as was the fashion then with quite a number of priests,
because, among other reasons, he considered it to be a mark of
affectation. If he received a handsome, costly present, he did not
keep it for himself. "We are poor," he would say, "and we must
live as the poor do." Very often his former pupils would express
the desire to give him some fine present on his name day for his
personal use, but he would always suggest that they buy vestments
for the church instead.

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The person who tidied up his room told us the following episode:
Once, when mending Don Bosco's summer cloak, the tailor replaced
the worn-out collar ribbons with silk ones. "They are too fancy for Don
Bosco," he remarked, and he had them replaced with ordinary woolen
ones.
On another occasion, a benefactor brought me some very fine dress
shirts for Don Bosco to wear. On a Saturday evening, therefore, I laid
one out on his bed. I found it in the same place next morning. Later,
on meeting me, he said: "John, is that the kind of shirt a poor priest
should wear?"
"If I don't give them to you, to whom shall I give them?" I replied.
"To those who like to show off."
Don Bosco's heart was completely detached from material posses-
sions. One day in August, around 1860, Father Boetti of Mondovi
came to see him; he was dressed in civilian clothes and asked for
clerical garments. Don Bosco gave him his hat, cloak, shoes, and
the summer cassock he was wearing-a gift he had received only a
few days before. Despite the scorching weather, he then put on his
old, heavy cassock. As a result of his generosity, he himself had to
go about in frayed clothes until the charitable Father Golzio came
to his rescue.
Don Bosco was very forgetful when it came to replacing his worn-
out clothes, and others had to take over responsibility in this regard.
Joseph Rossi declared that several times he had to take it upon
himself to dispose of Don Bosco's worn-out shoes and replace them
with new ones. On many occasions, when he needed a cassock or
cloak, his co-workers had to argue at length with him before he
could be persuaded to accept one.
Sometimes he did not have adequate winter clothing and would
remark: "Our poverty will be generously and.abundantly rewarded
by the possession of the kingdom of heaven." If an intimate friend
expressed regret when he saw him lacking even the bare necessities,
he would remark: "Look, this is the best way to practice poverty.
Let's not be like those religious whom St. Bernard referred to when
he said: 'They want poverty, but not its inconveniences. They want
to be poor, provided that they lack nothing!'" Then he would add:
"St. Paul stated very clearly that the Lord's disciples-wherever

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
they might go and whatever they do-should be satisfied with what-
ever food and clothing was strictly necessary for their livelihood."
[Cf. 1 Tim. 6, 8]
When Don Bosco unexpectedly had to go on a trip or call on a
distinguished person and lacked suitable clothes, his co-workers fre-
quently would vie with each other to lend him whatever he needed,
lest he should be embarrassed or seem to lack respect for his host.
On such occasions, some of his spiritual sons would also lovingly
brush his clothes and hat for him, for he either would not think of
it or would lack the time to do so.
Bishop [John] Cagliero told us:
One evening in 1853 Don Bosco came home dripping wet from a
torrential downpour. When he got to his room he wanted to change, but
his mother could not find him another cassock. He was disappointed
because the boys were in church waiting for him to lead the devotions
in honor of Our Lady of the Seven Sorrows, and he did not want to let
them down. Then his eye chanced on a used, long overcoat and a pair
of white trousers which I believe Marquis [Dominic] Fassati had brought
for some boy. Without any hesitation Don Bosco donned them, put on
a pair of clogs, and trudged downstairs to church. It was dark in the
church, but the boys could not help noticing his strange garb. They
smiled sympathetically because they knew that he was poor for their
sake.
Another year, during the month of May, he was again caught in a
downpour. Since he had no other cassock to change into, he had to
wear a long overcoat that a fellow priest had given him. It did not reach
to his heels, and that is why-as he preached the May sermonette from
the pulpit-we could see to what extent his socks had been darned.
A humorous episode occurred around 1854 or 1855. One day
Don Bosco had to send [the cleric Joseph] Rocchietti to town on a
very important errand. Noticing that the boy's shoes were worn and
bursting at the seams, Don Bosco took off his own and gave them
to him without further thought. On his way out, Rocchietti said
laughingly to his companions: "I wonder how Don Bosco will man-
age today. He has no other shoes." That was qu~te true! Worse yet,
when he tried to borrow a pair from Buzzetti, Rua, and others, he
found that they, too, had only the shoes they were wearing~ and

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449
none were Don Bosco's size. Finally someone managed to find a
pair of clogs. It should be remembered that it was the height of
summer. When dinner time arrived and Don Bosco came down the
stairs, the strange clatter and unusual footwear attracted the boys'
attention, exciting their laughter. The amusing aspect of the incident
was that around three o'clock a servant came from Count [Louis]
Giriodi to ask Don Bosco if he would go to assist a sick member of
his family at once. Don Bosco wanted to take a coach so that no
one would notice his clogs, but it would have taken too long to find
one, since they were rather scarce in addition to being expensive.
He therefore asked the servant to accompany him. As they trudged
along Via Dora Grossa and across Piazza Castello to Via Po, No.
53, Don Bosco kept close to the buildings, hoping that his cassock
would hide his unusual footwear. After administering to the patient,
he was about to leave when the servant hinted that Don Bosco might
not need to be escorted back.
"I'm afraid I do," said Don Bosco.
"But why, if I may ask?"
"Because I need someone to block out the view of my clogs."
"Good heavens," the servant exclaimed, and went straight to
Count Giriodi to tell him about it. The count hastily dressed and
accompanied Don Bosco himself through the narrow, deserted
alleys. On reaching Via Corte d'Appello, he took Don Bosco to a
shoe store at No. 8, run by Mrs. Zanone, a widow who was well
known to both of them, and whispered to her that Don Bosco was
wearing clogs because he had no shoes. The lady, who had warmly
greeted Don Bosco, was greatly surprised, and she instantly fitted
him with the finest shoes she had in exchange for his clogs, which
she kept as a precious souvenir of the event.
Don Bosco seemed to have a special liking for old clothes that
had been donated to the Oratory, and he used them like everyone
else there. Bishop Cagliero stated:
I remember the examples Don Bosco gave us in regard to used cloth-
ing or footwear, factory rejects, moth-eaten warehouse leftovers, or even
army horse blankets. He would wear those clothes or ·shoes as if he
were one of his poor orphans, and he did so not only around the house
but occasionally even outside, especially at night, even though they were

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
by no means comfortable or well-fitting. Many a winter we saw him
wearing a black military overcoat over his cassock, both in church and
outside. In 1866 and the years following, he would often ask John Bisio
to alter some used military trousers for him, claiming that they were
just what he needed. In addition, his bed was covered by a gray horse
blanket.
Don Bosco recommended-often pointedly-the practice of holy
poverty with great fervor to all his spiritual children in his talks and
sermons and on other suitable occasions. He also inculcated the
practice on those in administrative positions, stressing that all pos-
sessions should be regarded as belonging to Divine Providence. He
often emphasized to his young clerics that it was unbecoming for a
priest to seek worldly comforts or to follow fads. To those who f~lt
that they had to maintain a certain decorum, he would reply that
poverty and cleanliness were the decorum of a priest or religious.
His obvious distress at breaches of poverty despite his many exhorta-
tions showed clearly how much he loved this virtue. He used to state
that the decline of several religious orders could be directly attrib-
uted to the fact that they had abandoned the common life and their
original poverty. He also used to exclaim: "I earnestly beg you never
to waste anything. Always remember that what we have is not our
own, but belongs to the poor. Woe to us if we do not make good
use of it!"
When traveling (and this happened very frequently), Don Bosco
always went third class if he had a choice and there was no grave
reason for doing otherwise. He assured his co-workers that if they
would simply practice poverty, they would always enjoy the good
will of all and at least the forbearance of the enemies of religion.
He also assured them that God would shed abundant spiritual and
material blessings upon them if they faithfully kept this virtue.
In speaking of Our Savior, Don Bosco would often portray Him
as one having no place to lay His head, adding: "How can
we be His disciples if we are not like our Master? Jesus Christ was
born poor, lived even more poorly, and died in the most dire pov-
erty." He would then exhort them not to seek comforts, to take good
care of their personal belongings, and to avoid wasting paper or
forming habits which would in the long run violate the practice of

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Evangelical Poverty
451
poverty, saying: "All the savings we shall thus accumulate will en-
able us to shelter still another boy."
Don Bosco's spiritual children readily accepted their father's pre-
cepts, willingly dispensing with comforts and even with necessities.
The rooms of the first priests-the Oratory superiors-were located
in the attic; they were small and furnished with only a small desk,
a chair or wooden stool, and a basin. They did their studying in the
boys' common study hall. Even the boys practiced poverty so aus-
terely that those years deserve to be called the "heroic years." This
heroism sprang from the acceptance of St. Teresa's maxim: "The
more we give to the body, the less we give to the soul."
Let us now conclude with some remarks of Canon [Hyacinth]
Ballesio who spent eight years with Don Bosco:
Poverty was everywhere in evidence at the Oratory in Don Bosco's
daily routine and in our own as well. Many a time I thought that Don
Bosco and his spiritual family were leading such poor and laborious lives
that they truly looked like Capuchins. As is the case with the saints-
who admirably exemplify the golden mean-Don Bosco's love of poverty
was matched by his anxious concern for personal cleanliness. I believe
that this harmony was the result of his spiritual life-especially his self-
denial, hard work, and most sensitive chastity-for he always appeared
as the embodiment of cleanliness and godliness.

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CHAPTER 56
Preparations for a New Religious
Congregation
n ON Bosco loved evangelical poverty in the same way
that a devoted son loves his mother. It was his treasure. For this
reason God willed that he found a religious congregation in keeping
with the needs of the times, one that would again bear out St. Paul's
precept about "having nothing, yet possessing all things." [2 Cor. 6,
1O] The fulfilling of this commission was no easy task, for it in-
volved not only gathering the first members of his future society but
also molding them. This was the task that God expected of his un-
failingly loyal and humble servant.
We have previously stated 1 that Don Bosco used to invite some
of his young clerics and boys to stay at the Oratory and help him
with his work, only to find out later that rarely would they stay on
permanently. Father Ascanio Savio wrote to us: "In 1850 I sug-
gested to Don Bosco: 'Found a religious order.' He replied: 'All in
good time.' I therefore surmised that he had some kind of plan in
mind, as indeed he had. Years later I learned that, at his urging,
some clerics had begun taking short-term vows. However, he did
not insist that these vows be renewed, and in point of fact, they were
not."
Father I oseph Cafasso, too, after listening to Don Bosco's prob-
lems concerning the stability of his festive oratories, used to tell him:
"What you absolutely need is a religious congregation."
"I'm all in favor of it, but would that solve my problem if, for
example, the local ordinary or the members themselves should re-
quest a transfer or change of duties? I doubt it."
"You're right! What you need is a society with vows approved by
the Holy See. Only then could you have control of its members."
1 See Vol. IV, pp. 294ff. [Editor]
452

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Preparations for a New Religious Congregation
453
Don Bosco was well aware of this fact, but he had consulted
Father Cafasso simply because he wanted the approval of his learned
spiritual director. Likewise, he had not forgotten the repeated ex-
hortations of Archbishop [Louis] Fransoni.2 However, with his usual
prudence, Don Bosco considered it premature to think of formal
vows, and he realized that, as a first step, he would have to seek
diocesan approval of his proposed rules.
He found support in Father [John] Borel and a few other priests
who--though not residing at the Oratory-fully deserve to be recog-
nized as cornerstones of the Salesian Society because of their con-
stant assistance in a variety of ways. Fully aware of the good being
done through the oratories, these priests were anxious to see them
firmly established, and they frequently urged Don Bosco to start the
congregation he had confidentially mentioned to them. But Don
Bosco usually replied: "Let's go on as we have done so far and leave
everything in God's hands. He will let us know when to change
course."
Meanwhile, Don Bosco was still faced with the problem of where
he would get his recruits. For some years now he had called together
after night prayers a few students and young clerics who seemed to
have imbued his spirit in order to prepare them for the priesthood.
To strengthen their vocation, he brought out the advantages of
common life and convinced them in his usual kind way of the advan-
tages to be gained by spending their summer vacation, or at least
the greatest part of it, at the Oratory. Often he would, little by little,
disclose his vast plans and kindle their enthusiasm. This he did also
in other friendly conversations, with the result that, almost imper-
ceptibly and unconsciously, these chosen few, looking upon the
Oratory as their own home, became the nucleus of a nascent con-
gregation. These sentiments, however, although deeply rooted in
several of them, were not yet apparent to the rest of the boys. Until
1860 and even later, these meetings seemed to be nothing but a
spontaneous gathering of elder sons around their father to hear what
he thought best for the smooth running of the Oratory.
Don Bosco had very grave reasons for not disclosing his true in-
tentions. He dared speak of them only to one or two of the most
trustworthy for fear of frightening away those who were willing to
2 See Vol. N, p. 21. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
help him. If he ever invited anyone to live permanently with him,
he never revealed that it meant joining a religious order or con-
gregation, nor did he ever utter the words "novice," "novitiate,"
"profession," or "vows." To do so would have been his undoing,
for they all would have fled. Prejudice, errors, lies, and mockery cast
such aspersions on religious everywhere that even brave applicants
would have been disheartened-and all the more so at a time when
government suppression of religious orders made their future very
uncertain. Furthermore, the Oratory boys and clerics were very
young and inexperienced. As a matter of fact, almost all the first
Oratory priests and the more outstanding coadjutors often remarked
afterward: "Had Don Bosco asked us: 'Do you want to join the
Salesian Congregation?' and explained what 'congregation' meant,
not one of us would be here. Don Bosco drew us by his sincere love,
and we, like little lambs enticed by green pastures, entered his fold.
Moreover, we have never regretted it! In those days his approach
was: 'Do you like Don Bosco? Would you care to pursue your
seminary studies here at the Oratory? Would you like to help Don
Bosco later on? There is so much to do. I wish I had a great number
of priests and clerics here with me. There is work for everybody.'
We just couldn't refuse him."
"I recall," one of these first Salesians said, "that one day I asked
him what I should write to my parents, who were already looking
for a seminary for me. He said: 'Tell them that you are grateful to
Don Bosco for his help, and that you would like to stay with him
to give him a hand in supervising the boys, teaching, or doing what-
ever else is needed.' At that time I really was not looking too far
into the future, had no worries about it, and was satisfied."
Another difficulty Don Bosco faced was that his little pioneer
group did not yet have a spirit of voluntary submission leading to
that total renunciation of one's will demanded by religious life. His
need for them, the traditional Oratory family life so attractive in
itself, their fiery and difficult disposition, and their selfless hard work
compelled Don Bosco to be very patient in demanding a strict
routine. He followed the example of his Divine Master. When the
Pharisees reproached Him because His disciples did not fast, He
replied with the parables of a new patch sewn on an old garment,
new wine poured into old wineskins, and the drinker accustomed to

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455
old wine. His message was that one cannot possibly change one's
manner of life at one stroke and that He had to lead His disciples
a step at a time, infusing a new spirit into them by teachings, ex-
amples, and grace. The Gospel tells us all that this cost Him. (Luke
5, 33ff) Their exclamation, "This is a hard saying," and the fact
that many of them turned their backs on Him clearly reveal this.
[John 6, 61-67]
In 1875 Don Bosco reminisced as follows:
How many of you still recall the early days of the Oratory? Well,
many things have slowly changed since then and have gradually taken
root! It's obvious that we are making progress. In the beginning Don
Bosco was alone; then Father Alasonatti came to help him. Yet, very
often, Don Bosco still had to teach day and night, write books, preach,
supervise, and search for funds. Under these circumstances it was un-
avoidable that small disorders should occur-squabbles among the clerics
as to the manner of doing good, heated philosophical and theological
polemics at the wrong time and place, disturbances in the study hall
when the boys were not present, lying in bed longer because of the cold,
and justifiable but unreported absenteeism from classes. On the other
hand, the clerics were faithful to their practices of piety with the boys.
We had not as yet introduced the custom of spiritual reading and medita-
tion in our religious houses. I was aware of all these shortcomings, spoke
to those concerned when I thought it necessary, but put up with the
situation because it was not a matter of sin. If I had wanted to eliminate
all these disorders at one stroke, I would have had to dismiss all the
boys and close the Oratory, because the clerics would not have accepted
this new regime. I had to be very cautious. The Oratory climate had
always been marked by a certain spirit of freedom that was averse to
restrictions, and the comfortable life of a diocesan priest offered too
many enticements to clerics who already had to contend with parents
trying to convince them to return home after their ordination. On the
other hand, I could see that these clerics, even though frivolous, were
hard-working, good-hearted, and morally sound. I knew that once their
youthful ardor would wear off, they would be most valuable to me. I
must say that the priests who belonged to that group are our hardest
workers and the ones most imbued with priestly and religious spirit. In
those days, however, they would certainly have left me rather than sub-
mit to certain restrictions. If I had limited myself to a small circle in
my desire for perfect adherence to a definite set of rules, I would have

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45 6
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
accomplished very little, and the Oratory would now be a sort of board-
ing school with some fifty to a hundred boys-nothing more!
A trait of which those first co-workers of Don Bosco can be
justifiably proud is the veneration and affection that they showed
to their superior. In tum, he especially enjoyed the freedom of
speech that rightfully belongs to the father of a family. Even at the
Good Night, Don Bosco would occasionally give a public reprimand
to anyone who deserved it without causing resentment. He could
say and do what others would be unwise to attempt.
We recall one incident that occurred in 1857. For some time there
had been a strict rule that when the boys and cleric~ received candles
as remuneration for their services at parish funerals-a rather fre-
quent occurrence-they were to hand them over to the prefect of
the Oratory. This represented a considerable saving for the Oratory.
Four clerics were once sent to a funeral at Superga, and each was
given a dozen candles. Two of them did as the rule prescribed, while
the other two sold them and kept the money. This was not the first
time that anyone had taken such a liberty, but it was the first time
that Don Bosco had witnessed it. Then and there he limited himself
to shaking his head because a stranger was present and also, per-
haps, because he thought they needed money to buy books or some
such necessary item. Later that day, however, when the incident
became public knowledge, he decided to speak out lest the abuse
become general.
Therefore, that evening, after prayers, calm and smiling as always,
he publicly addressed Father [Victor] Alasonatti [the prefect]. "I
understand that some clerics served at a funeral this morning. Is that
correct?"
"Yes, Father!"
"Who were they?"
Father Alasonatti called out the four names.
. "Good! Did they give you the candles?"
"Two did, two didn't," Father Alasonatti replied, giving their
names.
"That wasn't right!" Don Bosco said. Then, speaking of one of
those two clerics, he continued: "There is some excuse for him in
thinking that by serving at parish funerals he brings some gain to

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Preparations for a New Religious Congregation
457
the house, but there is no such excuse for . . . . . ." (and he
gave the other cleric's name). "You," he continued, "are boarding
here completely free of charge. Only the other day you asked me
to condone your incidental expenses because your parents could not
afford to pay for them. I granted your request. What excuse do you
have for your conduct? Good night."
Since most boys boarded gratis as did the cleric, they felt that the
reprimand'was well deserved and necessary. Nor did the cleric resent
Don Bosco's remarks or feel that he had been uncharitable. He
always remained filially attached to him, and in 1894 he declared
to us: "I never noticed anything in Don Bosco which even remotely
could belie the sanctity of his life."
For many years Don Bosco had looked upon a religi<;ms congrega-
tion of his own as a very remote possibility, but now at last, in 1857,
it was beginning to take shape. After ten years of unshakable stead-
fastness, unremitting work, expenses, and worries, and after putting
several young artisans through a course of studies with splendid re-
sults, he now had the consolation of having with him a select group
of some eight clerics and boys on whom he felt he could rely, for
they seemed to have a decided inclination to share his labors for the
rest of their lives.
It was necessary, therefore, to give them a set of rules, and these
were in readiness. As Canon John Baptist Anfossi told us, Don
Bosco had already drafted with great care the constitutions of the
Salesian Society at the time he was requesting his young clerics to
pray for Divine assistance in the important tasks he had undertaken.
In a certain sense he had laid the basis of these constitutions [years
before] when he had drawn up the Regulations for the Festive Ora-
tory3 and those for the hospice attached to the Oratory of St. Francis
de Sales,4 because the positions therein mentioned were identical to
those held by the future members of the Superior Chapter.5 He had
tried very hard to secure copies of the constitutions of important
religious orders and congregations, but his efforts were in vain be-
cause, as a matter of policy, they did not loan copies to non-members
even for a short time. Even the Oblates of Mary in Turin, with
a See Vol. III, pp. 441-453. [Editor]
4 See Vol. IV, p. 542-559. [Editor]
5 Now renamed "Superior Council." [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
whom Don Bosco was on friendly terms, firmly refused him. A few
years later, however, he succeeded in getting a copy. Yet in 1855,
when he began drafting a set of rules, he had to base himself on
whatever knowledge he had gleaned from the study of church history
and from ideas that obviously had been communicated to him in
certain dreams or visions. This preparatory work entailed many
sleepless nights and much research, consultation, and correspond-
ence with learned and experienced people. His task was even harder
because he maintained that his congregation had to be different
from the others in its externals, free of monastic practices which
were alien to the secular clergy, unpopular, or ridiculed by the
worldly-minded. "We must retain the substance of the religious life,"
he asserted, "not its externals. In my opinion, a congregation like
the one I am thinking of will inspire greater confidence and support,
and will in due course attract many members who will be drawn-
so to speak-by its up-to-date look." For this reason, too, he did
not want his new religious congregation named after him. He also
conferred with Father John Baptist Pagani, Father Rosmini's im-
mediate successor, for advice in trying to realize a project that the
times had apparently made impossible.
During this period, however, Don Bosco seemed to be troubled
by the enemy of mankind who, naturally, could not look favorably
upon his plans. "We noticed," Canon John Baptist Anfossi declared,
"that Don Bosco, as a rule, was harassed by the devil whenever he
was about to start some important work for the greater glory of
God. One morning when I asked Don Bosco how he had slept, he
replied: "Not very well, because I was tormented by a hideous beast,
something like a bear that tried to smother me in bed." This
occurred repeatedly, and Don Bosco admitted quite frankly that
these were diabolical vexations. Others who lived at the Oratory said
the same thing, convinced by several indications that there was
really something preternatural in these occurrences.
On the night that he finished the first constitutions of the Salesian
Society-the result of much prayer, meditation and effort-the in-
fernal enemy made his appearance as Don Bosco was writing the
closing words "Ad maiorem Dei gloriam." The table shook, over-
turning the inkwell and smearing the manuscript, which was sud-
denly wafted into the air, as by a gust of wind, and then fell in a

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scatter of sheets to the accompaniment of frightful screams. The
papers were so blotted and illegible that Don Bosco had to start all
over again. He himself revealed this incident to several people, in-
cluding Father Evasius Rabagliati, a missionary.
After rewriting the whole manuscript, Don Bosco prayed at
length, as he himself told us, that God would enlighten him as to
whether or not the time had come to start his congregation. As a
first step he personally called together those of his pupils who
clearly seemed to be called to help him. He confidentially disclosed
to them the outline of the society he planned to form and the ad-
vantages that youth would certainly derive from it; now and then he
also read sections of the constitutions he had drafted. Of course,
these constitutions were not definitive, since they had not yet been
approved by the Church, but they were so clearly and logically
drawn up that Don Bosco's choice pupils readily grasped his aims
and the nature of the obligations they would assume if they joined
the society. We shall present these constitutions in the Appendix.6
They are an important historical document revealing Don Bosco's
concept of the Society of St. Francis de Sales.
The news that Don Bosco had drafted a set of rules soon leaked
out of the Oratory, and several prominent priests who were favor-
ably disposed toward him advised him against going through with
his plan. In their opinion, the times were not propitious, candidates
were scarce, and the government was uncompromisingly hostile to
religious orders; all these things, they claimed, would smother his
society at its very inception. Don Bosco's reply was that nothing was
impossible to God, and that if it were God's will that he should
found this society, it would prosper despite any and all difficulties.
However, he did concede that the cunning of a serpent was needed
in trying to found a new order while existing ones were being sup-
pressed, but at the same time he declared it imperative to safeguard
the moral welfare of youth at all costs.
Nevertheless, Don Bosco could not help fearing the government's
opposition. At this point, an unexpected development showed him
the way. Divine Wisdom, who "is ever at play in the world" [cf.
Prov. 8, 31], chose Urbano Rattazzi as its instrument to banish all
hesitation from Don Bosco's mind.
6 See Appendix 27. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
In 1857, the Minister of the Interior was beginning to have mis-
givings about the notions of liberty entertained by the masses. One
day he sent for Don Bosco--to whom he had recently written7-and,
after some small talk about the lottery, the festive oratories, and the
benefits the government could expect from the latter, he went on
more or less as follows:
"I hope, Don Bosco, that you will live for many years to come
and educate countless poor boys, but you are mortal like everyone
else. If anything should happen to you, what would become of your
work? Have you thought of that? How do you intend to ensure its
continuation?"
To this unexpected inquiry, Don Bosco replied half in jest and
half in earnest:
"To tell you the truth, Your Excellency, I do not plan on dying
so soon. I have secured some help for the present, but that's all.
Since you have mentioned the matter, may I ask what you would
suggest for the future existence of my institutions?"
"I know you do not care to have your work officially recognized
by the government as a charitable institution," Rattazzi replied.
"Therefore, my advice is that you select a certain number of trust-
worthy laymen and priests, form a society, imbue them with your
spirit, and teach them your system, so that they may not only help
you now but also carry on your work when you are gone."
At this suggestion, a slight smile played across Don Bosco's face.
This was the very minister who had successfully contrived the ratifi-
cation of the first law suppressing century-old religious orders in
Piedmont. How strange that this very man should now suggest
founding a new religious congregation! Don Bosco replied: "Does
Your Excellency believe it possible nowadays to found such a
society and ensure its permanence without at the same time binding
its members with some religious bond?"
"Some bond is necessary, I agree, but it should be such that the
society's goods do not belong to the community as a moral entity."
"Just two years ago the government suppressed several religious
communities. Perhaps it is now getting ready to do away with the
rest. Do you think it would permit the establishment of another of
like nature?"
7 See Appendix 16. [Editor]

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"I am fully acquainted with the law of suppression and its scope,"
Rattazzi replied. "The law is not an obstacle to you at all, provided
. that you found a society which meets the needs of the times and
respects the laws now in force."
"What would that entail?"
"This society should not be a moral body that owns goods, but
one in which each member retains his civil rights, submits to the
laws of the land, pays taxes, and so on. In a word, this new society,
in the eyes of the government, would be nothing more than an
association of free citizens living together and sharing the same
charitable goals."
"Can Your Excellency assure me that the government would
permit the establishment of such a society and its subsequent ex-
istence?"
"No lawful constitutional government can oppose the establish-
ment and development of such a society, just as it does not oppose
but rather favors commercial, industrial, stock, mutual, and other
such societies. Any association of free citizens is permitted as long
as its purpose and activities do not conflict with the laws and institu-
tions of the State. Don't worry about that. But please give the matter
some thought. Both the government and the king will support you
because your work is eminently humanitarian."
"Well," Don Bosco concluded, "I shall think the matter over, and
since Your Excellency has been so kind to me and my boys, I shall
gladly have recourse to your wisdom and authority, if necessary."
To Don Bosco, Rattazzi's words came as a flash of light ttiat
revealed the government's intentions and dispelled all his fears. The
type of society suggested by Rattazzi was purely humanitarian in
nature, but Don Bosco did not think it advisable at that time to
discuss the spiritual aspect. He warmly thanked Rattazzi for his
suggestion, without mentioning in any way that he had already in-
corporated those ideas in his proposed constitutions-particularly
those regarding the practice of the vow of poverty. Don Bosco felt
that to have Rattazzi as an ally, he had to let the minister believe
that the suggestion had originated with him. Don Bosco acted ac-
cordingly. When occasionally he called on Rattazzi, the latter would
strongly urge him to commence with his project. On January 1,
1876, Don Bosco remarked in our presence: "Rattazzi was anxious

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
to work with me in drafting several articles of our constitutions
touching on the relation of our society to civil laws and the State.
It is quite accurate to say that certain safeguards which protect us
from government harassment were entirely his own contribution."
Now that he was assured of Rattazzi's support, Don Bosco dis-
cussed the matter at length with Father Cafasso and consulted
several bishops and other devout and learned persons before turning
to the Holy See. Since it was a question of founding a congregation
which differed from all contemporary or previous ones, he ques-
tioned them on two points: 1. Could a society be at one and the
same time a civil society in the eyes of the State and a religious
society before God and the Church if its aim was the glory of God?
2. Could its members be at one and the same time free citizens as
well as religious?"
"Yes," Don Bosco replied to his own questions. "I think that just
as a Catholic who is subject to both Church and State can faithfully
observe their separate laws, so, too, can a religious." The bishops
and theologians whom he consulted concurred with him, but then
another problem arose which, though not as serious, was potentially
the source of grave difficulties.
Bishop [John Peter] Losana-who had also been consulted-
pointed out to Don Bosco that the dioceses were in urgent need of
priests, and that if Don Bosco kept the more promising prospects
for himself in order to establish his society, the dioceses would be
shorthanded. This was tantamount to saying that the future of voca-
tions [in Piedmont] rested in Don Bosco's hands. He replied that the
delay would cause no harm, for he foresaw that with co-workers
firmly bound to his congregation, he could in a few years offer much
greater assistance to the Piedmontese dioceses. He buttressed his
argument with the saying Funiculus triplex difficile rumpitur [In
unity there is strength]; this meant that fostering vocations would
henceforth be the work of a team instead of just an individual, and
therefore it would be a permanent, constant, and forward-moving
endeavor that would succeed, thanks to the vow of obedience firmly
uniting the workers in the evangelical vineyard. Bishop Losana, who
repeated this conversation to Canon [John Baptist] Anfossi, con-
curred with Don Bosco, whose prediction came true in a very short

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time with astounding accuracy. The aforementioned canon stated
to us in writing: "In 1862 I taught a class at the Oratory. That year,
out of roughly one hundred pupils, seventy-four decided to study
for the priesthood and entered various diocesan seminaries."
After also obtaining the approval of the bishop of Biella, Don
Bosco was anxious to inform his revered archbishop about the
decision he had made. Since he was unable to call in person on that
indomitable hero of the Church who was still in exile at Lyons,
he wrote to him asking for his opinion. Archbishop Fransoni was
highly pleased with Don Bosco's plans-which for years had also
been his own-and he encouraged him to go through with them.
To ensure their success, he urged him to go to Rome to receive the
advice and instructions of Pius IX. Don Bosco willingly accepted
the archbishop's suggestion and resolved to undertake the journey
which he had long been considering.
Meanwhile, deplorable events were still unfolding. At the very
time that Don Bosco was about to form his society, the government
continued to seize religious houses, evicting their peaceful, industri-
ous occupants and herding members of different congregations into
one single monastery. Don Bosco grieved· over this situation, par-
ticularly when the law was applied very rigorously against the
Oblates of Mary whom he greatly esteemed and loved. In November
1855 the government's Bureau of Ecclesiastical Affairs had leased
part of their monastery to a hotel owner; then in 1857 it evicted the
Oblates from the remainder to give it to the Franciscans who were
in the good graces of the government. Since the Franciscans had
taken possession of their new abode without notifying the chancery,
the vicar-general refused them permission to administer the shrine,
and he appointed first an Oblate, then a diocesan priest, as rector.
Naturally, devotion to Our Lady of Consolation suffered as a result.
To help promote such devotion during these sad years, Don Bosco
sent his choir and altar boys for solemn novenas and feasts and
whenever else they were requested. Meanwhile, realizing that the
chancery intended to stand firm, the Franciscans at first played for
time, and then they secured a rescript from the Pope. Since they
had made- unfounded assertions in order to obtain this rescript,
Archbishop Fransoni protested to Rome, and word came back

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ordering the Franciscans to apologize to the archbishop. They did
so, and finally they were given official permission to administer the
shrine.
While this dispute was being settled, an article appeared in a
Catholic newspaper that was overcritical of the Franciscans. Despite
his affection for the Oblates, Don Bosco regretted the publication
of this article, for he thought it quite unnecessarily publicized some-
thing that was strictly a church matter. "If the Franciscans were at
fault," he remarked, "why not cover it with the mantle of charity,
since the Oblates had no chance to vindicate their rights? Then, too,
in such a large community, the fault may easily be attributable to
only one individual or to a few, so why blame all the Franciscans?"
He concluded: "As long as priests and religious work and do good
in their respective ministries, they should not be slurred and placed
in a bad light." Father John Turchi is our source for the above
remarks, since he personally heard Don Bosco speak those words.

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CHAPTER 57
Spiritual Guidance
O UR narrative has now brought us to the end of the
school year 1856-57. The Oratory register shows that as of Novem-
ber 1, 1856, there were 85 resident students and 78 artisans. Each
of the 163 boys has his rating next to his name. It was at this time
of year that the students made decisions for their future: some
returned permanently to their families; others went off on their
own. Since these decisions concerned their vocations, Don Bosco
was prudent to the utmost in giving advice, as we can see from the
following episode.
In 1857 a boy of excellent conduct was about to finish his studies
at the Oratory. During his five years' stay the subject of vocation
had not once been broached to him. Several times he had asked
Don Bosco for suggestions on what he should do when he would
leave the Oratory, only to be told: "Be good; study and pray. In due
time God will let you know what is best for you."
"What must I do for God to enlighten me on my vocation?"
"St. Peter says that we can discover our vocation with certainty
through our good deeds."
-
Since Easter was near and the annual spiritual retreat was about
to start, the boy was anxious to discuss his vocation. For some time
he had felt strongly drawn to the priesthood, but he feared that his
conduct might not have been good enough. Therefore, he called on
Don Bosco to talk things over. Don Bosco jotted down notes which
we found among his papers. The dialogue between the priest and
boy went as follows:
Boy: How can one tell if he has a vocation to the priesthood?
Don Bosco: Good morals, intelligence, and ecclesiastical spirit are
signs of a priestly vocation.
465

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Boy: How can one know if he has good morals?
Don Bosco: A good rule of thumb is the observance of the sixth
commandment. On this point a confessor is the best judge.
Boy: My confessor has already told me that on this score I should
have no trouble. How about intelligence?
Don Bosco: Your superiors can tell you about that after suitable tests.
Boy: What does "ecclesiastical spirit" mean?
Don Bosco: It means the inclination and liking one experiences while
taking part in those church services that are suitable to his age and
obligations.
Boy: Is that all?
Don Bosco: No, there is a feature of the ecclesiastical spirit that is
far more important-a leaning toward this state of life as preferable
to any other, regarding it as even more profitable and glamorous.
Boy: I think I have these qualifications. Some years ago I thought of
nothing else but the prie.sthood. Then for two years-as you know-I
felt a strong dislike for it; now I am again all for it to the exclusion of
everything else. My father will raise some objections because he wants
me to follow a secular career, but with God's help I hope to succeed.
Don Bosco further mentioned to the boy that in becoming a priest
he would have to renounce earthly pleasures, riches and honors, and
even the desire for brilliant positions; he also said that he would
have to be ready to face insults, do all, and suffer all in order to
serve God, win souls for Him, and above all save his own.
"Those are just the things that make me want to become a priest,"
the boy replied. "There are far more spiritual dangers in other walks
of life than in the priesthood."
As the boy expected, his wealthy father objected, since he was
an only son. On first learning of the boy's intentions, he tried to
dissuade him by letter, and then he cam~ personally to the Oratory
to take him home. The lad could offer no resistance. On parting,
Don Bosco advised him: "Son, a great battle is shaping up. Keep
away from bad friends and bad books. Always look upon Our Lady
as your Mother and pray to Her often. Let me hear from you soon."
Deeply moved, the boy promised to do all he was told, and he then
left.
The young lad kept his word. In obedience to his father, he be-
came a surveyor, but he steadfastly maintained his resolve to be-

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come a priest. His heart was still at the Oratory, and he was ever
mindful of Don Bosco's words: "If you lose your soul, you'll lose
everything; if you save your soul, you'll save everything for all eter-
nity!" The young man was very faithful in keeping the Lord's day
sacred, and he refused to do business on Sundays or holy days, say-
ing: "Sundays and holy days are for my religious duties and nothing
else." He was exemplary in his conduct and very active in his parish.
In 1871 he returned to Don Bosco, became a religious, and in due
time was ordained.
Don Bosco also strove to secure morally safe and well-paying
jobs for the young artisans who were leaving the Oratory after com-
pleting their training or for other reasons. In this he was assisted
by Father [Joseph] Begliati, procurator of the Convitto Ecclesiastico,
and by several members of the St. Vincent de Paul Society. Further-
more, either he or one of these members solicited work for shop
owners or storekeepers who employed Oratory boys. He also will-
ingly obliged when called upon for any other form of assistance.
The Doyen brothers, who were lithographers, had taken into ap-
prenticeship many boys recommended by Don Bosco. This relation-
ship perhaps prompted him to request a favor of the president of
the St. Vincent de Paul Society, A. Baudon. This gentleman had
visited the Oratory shortly before on a visit to Turin. Don Bosco
received a favorable reply, and we shall report it [in the Appendix],1
partly because the writer was a distinguished gentleman and partly
because this incident marked the beginning of a long-lasting rela-
tionship.
While Don Bosco had to work to find suitable jobs for his pupils,
some seemed favored by Lady Luck in the form of couples asking
Don Bosco to find them some poor good boy to adopt. The Oratory
boys' reaction was generally negative; neither students nor artisans
were interested in the opportunity. Most of them flatly refused, no
matter how titled or wealthy the people were. Their self-respect
would not let them give up their own name, however obscure, for
fear that they might be looked upon as foundlings. Their families
also felt the same way. This attitude was particularly pronounced
among the young artisans. They loved their craft and preferred it
to anything else.
1 See Appendix 17. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Don Bosco would remark: "Troublesome boys would quickly
accept adoption, but nobody wants them. As for the good ones,
adoption could present grave problems if the adoptive parents would
want a young artisan to give up his craft for an academic education.
In such a case, the young boy would not be able to make a smooth
transition to a different way of life, environment, and habits. He
would swell with pride; in tum, pride would lead him to moral
ruin. The boy who is to be adopted into a wealthy family should
have certain qualifications, such as having been born himself of
well-to-do parents and having lived in comfort before falling into
poverty through misfortune; he should also have an excellent moral
character firmly grounded in humility. Only then can one hope for
a successful adoption."
This was the case with several Oratory boys for whom Divine
Providence arranged adoption. We shall here relate the details of
one such case.
A childless French gentleman, the owner of a sizable shoe fac-
tory, came to the Oratory in 1857 from Paris to ask Don Bosco for
a boy to adopt and make his heir. Don Bosco immediately thought
of a fine artisan who was fully deserving of such good fortune, but
he kept his ideas to himself. He told the gentleman he would oblige,
and he invited him to visit the workshops and make his own choice.
He took him to the shoeshop himself and stopped by the boy he had
in mind. The boy was sitting at the head of his workbench, monitor-
ing a few others. Don Bosco said to him: "Please take this gentle-
man through the Oratory and then show him to my room." He then
withdrew. The boy took over with great ease, and even though the
visitor spoke French and the boy spoke Piedmontese, they hit it
off splendidly. When the tour was over, the gentleman said to Don
Bosco: "You would do me a great favor to let me have the boy who
took me around the house."
Don Bosco smiled and said: "Do you think you will be pleased
with him?"
"Very much so! I am sure that my wife will feel the same way."
Don Bosco then called the boy, a true orphan with no one to
care for him, and put the matter up to him. After some hesitation,
the boy accepted, but then added: "If something happens that I
can't stay with this gentleman, would you take me back here?"

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"I'm sure that you will be happy there. But don't worry. If you
should ever have to leave their home through no fault of your own,
I promise that I will gladly take you back again."
The boy was adopted. He was so good and obedient that the
gentleman's wife loved him as if he were her own son. A short time
later, first the man and then his wife passed away, leaving the boy
all their possessions. He continued to ply his trade and manage the
shoe factory that had been willed to him by his adoptive father, a
still thriving concern valued at more than 400,000 lire. When Don
Bosco was in Paris in 1883, this good-hearted son called on him
several times to ask him to visit his family, but, notwithstanding
Don Bosco's willingness, it could not be arranged.
Other proposed adoptions were declined for supernatural reasons.
A rich lady of Turin once asked Don Bosco to find her a boy whose
parents would be willing to renounce their rights over him so she
could adopt him and make him her heir. Don Bosco promised to
oblige. His choice was an orphan who, in his judgment, would not
be spoiled by good fortune. After tactfully preparing the boy for
the change but keeping him in the dark as to what it was all about,
one day he called on the lady at her elegant residence and brought
the boy for her to meet.
That evening the lady arranged a sumptuous dinner; to the boy
-accustomed to the modest repasts at the Oratory-it was a ban-
quet fit for a king. Quite unaware that he was being studied with
great curiosity, he behaved so well that the lady in question was
amazed. During the after-dinner conversation the boy stayed close
to Don Bosco, modest and silent. Fearing that his silence might be
misinterpreted, Don Bosco questioned him on an episode of Italian
history which the dinner guests were then discussing. The boy gave
his opinion and then cited facts, names, and dates to support it. He
won the interest of all, and they gathered around him, plying him
with questions about his name, place of birth, age, and studies. He
replied with such self-assurance that the lady said to herself: "That's
the boy I want!"
After the other guests had gone and only the lady, Don Bosco,
and the boy were in the living room, Don Bosco asked the boy:
"Would you like to remain here, son?"
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"To make this your home!"
"What do you mean?"
Don Bosco then explained what the lady had in mind as she
affectionately awaited his reply.
"Does this mean that I'd have to give up the idea of becoming a
priest?" the boy asked.
"Of course," the lady answered.
"I can't do that. I want to be a priest."
He did become a priest. He is now laboring in the Lord's vine-
yard and is still deeply attached to Don Bosco. Nor was he the only
one to display such generosity; we know of another boy whom God
raised to the highest honors in the Church as a reward for having
followed his vocation.
While Don Bosco was solicitously providing for the future of his
boys-some of whom were home on vacation-several middle-class
boys and some diocesan seminarians accepted his invitation to spend
a few weeks at the Oratory. Among these was Dominic Ruffino who
had just completed his first year of philosophy in the Chieri semi-
nary. He had made Don Bosco's acquaintance some years earlier
and had been filially attached to him. When he was home on vaca-
tion at Giaveno, he wrote to Don Bosco for advice on some prob-
lems. Don Bosco replied as follows:
Turin, July 13, 1857
My beloved son in the Lord:
Cheer up and trust in the Lord. I do not believe that you will again
be required to pay the registration fee of 24 lire for admission to the
seminary. Should that happen, tell your superiors to contact me and I
will take care of it. In view of the financial situation of your family,
you are welcome to come and spend your vacation here with me if you
wish. Just let me know a few days beforehand.
Always remember that our greatest treasure is the holy fear of God,
and that "for those who love God all things work together unto good."
[Rom. 8, 28] If you need anything badly, let me know.
Believe me to be in the Lord,
Yours affectionately,
Fr. John Bosco

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The cleric at once accepted his fatherly invitation. From the Ora-
tory he wrote to a friend as follows:
[No date]
My dear friend:
I am writing to let you know that I am spending my vacation with
Don Bosco in Turin in order to enjoy greater peace and quiet and to
study French. I can truthfully say that I feel I'm in an earthly paradise.
Here all love one another as brothers and everyone is happy, but with
a truly heavenly happiness, especially when Don Bosco is with us. Then
hours seem minutes as he charms us all by his words. He is like a
magnet! As soon as he appears, everyone runs to him; the nearer they
can get to him, the happier they are. Even when it is time for dinner
or supper, no one wants to leave him; the assistant has to drag us away
almost by force. . . .
As in previous years, Don Bosco again went to St. Ignatius'
Shrine, taking along several young clerics-John Turchi and John
Cagliero among them-so that they could join him in the annual
spiritual retreat which Father Joseph Cafasso was going to preach.
Since they missed Don Bosco greatly, the Oratory boys tried to con-
sole themselves by writing to him. Don Bosco usually replied
promptly, but we have only one such answer in our possession:
St. Ignatius' Shrine, July 25, 1857
My dear Bonetti:
If you do everything you said in your letter, I'll help you to become
a saint. But remember that I am saving your letter. I have prayed to the
Lord for you, too, that He may enlighten you on your vocation.
God grant you the health and grace to do His holy will. Believe me
to be,
Yours affectionately,
Fr. John Bosco
These letters, of course, did great good at the Oratory, but just
as effective were Father Cafasso's words at the shrine of St. Ignatius.
During the retreat, the cleric Cagliero was thinking of consulting

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Father Cafasso about his vocation when the latter came up to him
and said: "I know you want to talk to me. Come along." In his room
Father Cafasso talked to him at length about the loftiness and value
of a priestly and religious vocation, exhorting him to persevere and
to continue to love Don Bosco. He then added: "Don Bosco has
great plans for youths."
Inde~d he had, and he never stopped looking for ways to realize
them. The memory of his dreams and visions was ever vivid and
encouraging, and in his mind he saw not only the boys he already
was caring for but also those who would come to him in the future,
especially those who would form the nucleus of his congregation and
contribute to its growth.
One day during recreation, Don Bosco was in the church square
conversing with his young clerics and entertaining them with inter-
esting stories. Among them were Cagliero and some laymen. Mov-
ing from subject to subject, Don Bosco gradually came to speak of
his clerics and his hopes for them. Turning to the laymen, he said:
"Gentlemen, the day will come when one of these clerics will be a
bishop." John Turchi immediately wrote down these words.
Before the retreat was over, Don Bosco drafted a list of his pub-
lished writings, prefacing it with the following statement:
Turin, July 26, 1857
Lest anyone wrongly attribute to me the authorship of certain writings,
I hereby list the titles of the booklets I have written or compiled and
copyrighted. Such rights I intend to keep and pass on to my heirs, for
them to_ use as they see fit for the greater glory of God and the welfare
of souls.
1. Short Biography of Louis Comollo, Second Edition.
2. Devotion to the Guardian Angel.
3. Chaplet of the Seven Sorrows of Mary.
4. Devotion to the Mercy of God.
5. Bible History, Second Edition.
6. Church History, Second Edition.
7. The Companion of Youth, Third Edition.
8. The Christian Guided in the Practice of Virtue.
9. The Metric System, Fifth Edition.
10. The Well-Instructed Catholic, Second Edition.
11. Contemporary Events Described in Dialogue Form.

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12. A Debate Between a Lawyer and a Waldensian Minister.
13. A Collection of Curious Contemporary Events.
14. The Six Sundays and a Novena in Honor of St. Aloysius.
15. A Factual Account of the Miracle of the Blessed Sacrament in
Turin.
16. Dialogue Between a Lawyer and a Rural Pastor about the Sacra-
ment of Penance.
17. The Conversion of a Waldensian Lady-A Contemporary Story.
18. An Easy Way to Understand the Bible, Third Edition.
19. The Power of a Good Upbringing-A Contemporary Tale.
20. St. Pancratius, Martyr.
21. History of Italy.
22. The Key to Heaven for the Practicing Catholic.
23. St. Peter and St. Paul.
24. Two Debates on Purgatory between Two Protestant Ministers
and a Catholic Priest.
25. Lives of the Popes up to the Year 221 A.D.
Rev. John Bosco
Fatigued by hearing so many retreat confessions, Don Bosco
returned to the Oratory just as some of the pupils were coming back
for the routine mid-summer refresher course.2 One day in August,
he was standing on the porticoes talking to some thirty boys who
were crowding around him. Among them were Joseph Reano and
Joseph Lazzero; the latter had arrived on August 3. Don Bosco re-
marked: "What I need is to take long walks with young and old.
The exercise would do me good and give me the chance to talk of
many things. To ease my mind, I'd love to spend all my recreation
time with you, having fun and doing tricks and all that, but I have
too much work to do. Besides, what I'd really love most of all would
be to lead ten thousand of you to heaven." Truthfully, he had no
leisure time. On his desk three issues of Letture Cattoliche needed
proofreading.
The September issue was entitled Lives of the Popes St. Sixtus,
St. Telesphorus, St. Hyginus, and St. Pius I, with an Appendix on
St. Justin, Apologist and Martyr by Fr. John Bosco. It also con-
tained a poem by Silvio Pellico on St. Justin.
The October issue contained a moving narrative of the heroic
2 See pp. 178, 339. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
pursuit of truth, entitled The Conversion of a Protestant Family, by
a canon of Saint Diez.
The title of the November issue was Family Discussions on the
Primacy of the Pope and on the Salvation To Be Found Only in the
Catholic Church. This anonymous booklet was written as a dialogue
refuting a booklet by the Turinese Waldensian minister Amadeus
Bert, entitled The Waldensians, or Christian-Catholics in the Light
of the Primitive Church. This publication claimed to prove that the
Roman Catholic Church had altered the teachings of the Apostles.
Once again the words which Isaiah put into the mouths of the
wicked were fulfilled: "We have made lies our refuge, and in false-
hood we have found a hiding place." (Is. 28, 15)
Don Bosco's Foreword read as follows:
Our policy is to present truths of doctrine and not to enter into
polemics. Yet, since efforts have been made for some time now to spread
heresy among the common folk of towns and villages, we feel that we
have to devote some issues to protecting the faithful against the poison
which is being spread everywhere by people calling themselves Protes-
tants, Waldensians, or Evangelicals (the terms being virtually identical).
Their aim is to rob or corrupt our holy Faith, the precious heritage of
our ancestors.
Since Protestant beliefs are plainly described in the booklet "The
Waldensians" by their minister Amadeus Bert, we shall use it as our
source. One of the issues of Letture Cattoliche, Vol. 1, lists a long series
of historical errors contained in that booklet. This time we shall bring
out its no less numerous doctrinal errors in the hope that this expose
will be an effective antidote against heresies.
Meanwhile, dear readers, be alert! The enemy, of whom the Gospel
speaks [Matt. 13, 28], is trying to sneak into your homes in order to
steal what you hold most dear-your religion. Drive him away coura-
geously; make no compromise with him in matters of religion; should
you encounter him on the street, do not even greet him, as Our Divine
Savior has told us. [Cf. 2 John 1, 10] If you must talk business with
him, do so sparingly and do not become friendly. Rather, be of one
heart and one soul with the shepherds whom Divine Providence has
given us as guides on the road to truth.
Let no promise, threat, or pretext lure you away from the doctrine
taught by the supreme shepherd of the Church, the successor of St. Peter,
the Vicar of Jesus Christ. He founded His Church when He said: "You

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are Peter, and upon this rock I shall build My Church. Tu es Petrus,
et super hanc petram aedificabo Ecclesiam Meam. [Matt. 16, 18]
In the midst of all these occupations, Don Bosco still was anx-
iously trying to buy back from the Rosminians the field he had seen
in his dreams,3 as we gather from a reply of his to Father [Charles]
Gilardi [procurator general of the Rosminians]:
Turin, August 25, 1857
My dear Father Charles:
Please ask your Father General to forgive my belated reply. What
with being away for my yearly spiritual retreat and not feeling well for
some ten days, I was unable to see Chevalier Cotta about the lot we
discussed. I admit my fault and ask forgiveness, being quite willing to
accept the penance. Since your Father General has already made other
arrangements for that piece of land, let us forget about our former
project. However, should he decide to put it up for sale and should
anyone make a definite offer, I would be very anxious to be informed
of it. Perhaps Divine Providence might show me where to look for funds
to buy it. That is my desire. At the moment, though, I cannot over-
stretch myself and tempt the Lord in things that are not really necessary.
I must tell you, however, that this is the worst time to sell land. Very
many construction workers who had previously been busy building
monasteries and convents, churches and rectories, suddenly found them-
selves without work and were forced to migrate. Perhaps this explains
the slump in business and in the building trades.
As for the offer made two or three years ago of 200 lire per 38 square
meters, I believe I told you what happened: the offer was made; I
promised to inform you of it, but then the bidder did not show up again
to confirm it.
As for myself, my arms are still strong, but while my appetite is good,
my digestion is poor. In any event, I am always ready to do all I can
for the Institute of Charity.
Give my regards to your Very Reverend Father General, and please
remember me in your prayers. I remain, in the Lord,
Your grateful servant,
Fr. John Bosco
3 See p. 30. See also Vol. II, pp. 191, 232ff, 268. [Editor]

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CHAPTER 5 8
Heavenly Favors
DON Bosco's zeal for God's glory won the favor of the
Queen of Angels. As we have already shown, She assisted him con-
stantly not only in the growth of the Oratory, but also quite tangibly
in the spiritual progress of his beloved pupils. It was She who ob-
tained for him countless spiritual favors which, as we shall see, he
dispensed so liberally to those who sought his prayers and blessings.
We shall restrict this part of our story to the amazing events that
occurred around this time, describing them in the actual words of
reliable witnesses.
On the eve of the feast of Our Lady's Nativity [September 7,
1857], a young student named [Joseph] Zucca1 was in bed with a
fever in his dormitory. Suddenly the Blessed Virgin appeared at his
side, looking indescribably loving and majestic. "This house is very
dear to me," She said. "I have come to tell you what I want each
boy to do. You shall then make it known privately to each of your
companions, especially to those who sleep in this dormitory." After
giving him some advice for himself, She went from bed to bed,
lingering a few moments at each of them and leaving a message for
each boy. When She came to the bed of a boy named [Lawrence]
Gastaldi,2 She said: "Tell him in My name to go to confession im-
mediately because he has not received the sacraments since Easter."
Returning to Zucca's bedside, She added: "Give this message to
Don Bosco and tell your teacher this from me." She then vanished.
Only this privileged boy could testify to what we have described
up to this point, but the whole house-about two hundred people
-witnessed what follows.
From that moment the sick boy felt perfectly well, but since it
1 He had arrived at the Oratory on October 14, 1856. [Editor]
2 He had entered the Oratory on October 30, 1854. [Editor]
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was late in the evening, he did not get up. Instead, he sent for the
boys of his dormitory who were then at recreation, saying that he
had something important to tell them. They came and stood around
his bed at a distance. One by one Zucca called them to his bed and
whispered a message for each secretly. His manner was grave, and
he had an air of authority that commanded respect in contrast to
his boyish look. His schoolmates stood in silence, almost stunned
into reverence in his presence. When he was finished, he said aloud:
"Now I must speak to Gastaldi!"
The boy had not come with the others. One of his companions
ran down and called him. Zucca then gave him Our Lady's message.
At the moment Don Bosco was hearing confessions in the sacristy.
After listening to Zucca, Gastaldi said aloud: "Very well, I'll go at
once!" He left the dormitory ostensibly to go to confession, but on
his way he changed his mind. "This is all nonsense!" he thought.
Nevertheless, for the sake of appearances, he went through the mo-
tions: he went into the sacristy and out the other end into Our
Lady's chapel where he knelt a while to give plausibility to the lie
he intended to tell. He then returned to the dormitory. No one had
followed him. Just as he was about to say "Now I feel happy,"
Zucca's expression changed. Sitting up in bed, he rebuked him aloud
like a seer of old: "You liar! I saw what you did!" Then he de-
scribed Gastaldi's movements, adding the warning: "Now go back
and do what's right. Don't take chances with God's mercy. Go right
away!"
Dumbfounded, Gastaldi promised to go to confession immedi-
ately. Zucca, with his eyes fixed on the door, described Gastaldi's
movements, almost as though he saw everything that happened.
"He's going downstairs . . . he's on the porticoes . . . now he's
entering the sacristy . . . he's kneeling down . . . now he's going
to Don Bosco . . . now he's making his confession. . . . Good!"
After a while Gastaldi returned, beaming. He had neither the
time nor the need to speak. Zucca immediately said to him: "Now
you can say that you're happy! But make sure you stay good because
Our Lady told me that unless you change your ways you will be
punished."
To everyone's amazement, the next morning Zucca was out of
bed. At playtime during the day he called aside his companions one

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
by one, and with an inspiring demeanor he gave them Our Lady's
message. When he was through, each boy remained pensive. No one
dared to laugh. He also gave Don Bosco his message. Finally Zucca
approached his teacher, a young cleric greatly respected and feared
by his pupils, none of whom would ever have dared to make the
least observation to him. He knew nothing as yet of what had hap-
pened, but when Zucca unexpectedly came up to him and with an
air of authority spoke to him in Our Lady's name, he felt such
reverence that he could not speak, as though he were in the presence
of a superior. Besides, Zucca's message was so personal as to leave
no room for doubt about its heavenly origin.3 Gastaldi continued
to be a good boy. Eventually he had to drop his academic courses
and take on printing at the Oratory.4 He died of apoplexy around
1886.
Don Bosco, too, was often favored with heavenly warnings and
admonitions during the spiritual retreats or novenas in honor of
Our Lady at the Oratory. We have the following report from Father
Dominic Bongiovanni, Father [Michael] Rua, and Bishop [John]
Cagliero:
One evening Don Bosco publicly said that in a dream he had seen
all the Oratory boys divided into four groups, each holding a different
kind of bread. One group had tasty rolls of the purest flour; another
had ordinary white bread, the third had coarse bread, while the last
group fed on stale, moldy bread. To the first group belonged those who
had never committed a mortal sin; to the second, those who had regained
God's grace; to the third, those in mortal sin at that moment; the last
group represented those who lived in habitual mortal sin with no effort
to change their lives. After explaining the dream, Don Bosco said that
he remembered perfectly what kind of bread each of us was eating,
and that he would tell us if we asked him. Many did. To each he re-
vealed what he had seen and with such a wealth of details regarding
the state of his conscience that all were convinced his dream could not
be dismissed as a mere dream or an attempt at guessing. Their inner-
most secrets, unconfessed sins, dishonest intentions, moral blunders,
3 Zucca died at a ripe old age on November 25, 1928 at Castelnuovo d'Asti, his
native town. [Editor]
4 The Oratory register states instead that Gastaldi was admitted to the Oratory
as a bookbinder on October 30, 1854 and that he was assigned to academic courses
as a student on February 25, 1855. [Editor]

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479
virtuous deeds, state of grace, and vocation-in a word, whatever per-
tained to their spiritual lives-all was clearly exposed, described, or
foretold. After talking to Don Bosco, the boys were dumbfounded and
made their own the Samaritan woman's comment: "He told me all
that I have ever done." [John 4, 39] We heard this story repeated over
and over during the course of many years.
Sometimes the boys would confide what Don Bosco had told them
to some trusted companions. On his part, Don Bosco never revealed
these secrets to anyone except the individuals he had seen in his
dreams. These dreams-like the one just mentioned which repeated
itself in several other forms-while saddening him in part, also as-
sured him that most of his boys lived habitually in the grace of God.
This is why Don Bosco had such great faith in his boys' prayers.
At times, when someone asked him for a special grace, he would
say: "I will have my boys pray!" Indeed, prayer made jointly and
vocally is surprisingly powerful and becomes ever more so in propor-
tion to the devotion and holiness of those who offer the prayer.
The Oratory always had a large number of boys who unquestion-
ably rivaled St. Aloysius' candor of soul; in ·some cases even char-
isms marked their spiritual growth. For example, one day during
this same year of 1857, Don Bosco prayed fervently during Mass
for enlightenment on a certain project. Afterward, in the sacristy,
the altar boy kissed his hand and then whispered: "Do as you have
planned. It will be all right!" Don Bosco was amazed. "But how do
you know? Who told you?" he asked him. The boy became uneasy
and stammered evasively. Don Bosco did not insist. In the course of
years he had several such experiences. He and his boys were one in
heart; their combined prayers worked wonders.
It was to these prayers that Don Bosco attributed the effectiveness
of his blessing, as Joseph Reano declared i~ writing:
One of the Oratory students, a boy from Ivrea, had a rupture. Occa-
sionally the pains became so excruciating that he had to take to bed;
once he was in such severe pain that he even lost consciousness. A
doctor was hurriedly summoned, and he ordered an immediate operation.
Don Bosco was informed of the decision. Coming to the patient's bed-
side, he called him by name, and then, after passing his hand lightly
over the boy's forehead, he whispered into his ear, probably suggesting

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that he invoke Our Lady and make Her some promise. Don Bosco then
prayed briefly. At that moment, the boy opened his eyes and smiled. The
pain had disappeared. That same day he was out of bed.
Father Ascanio Savio also testified as follows:
My brother Angelo, a Salesian, told me that one day he accompanied
Don Bosco on a visit to a very sick boy. He blessed him and then
said to the boy: "Get up and go down to dinner with your companions."
This hardly seemed possible under the circumstances, and the boy was
hesitant about doing so. But Don Bosco insisted: "Get your clothes
on." Fully trusting Don Bosco, the boy did as he had been told.
My brother remarked: "I was stunned and could hardly believe my
own eyes." I must add that my brother was far from gullible and would
believe something only when faced with irrefutable evidence.
Mrs. Vallauri, the widow of the distinguished physician and a
great benefactress of the Oratory, begged Don Btsco to obtain from
Our Lady the grace of going through her purgatory here on earth.
She was frightened at the thought of the torments awaiting the souls
not yet pure enough to be admitted to God's presence, and nothing
could allay her fears. Don Bosco promised his help. He then prayed
that her request would be fulfilled, and he had all the boys do like-
wise. Within a short time the good lady was seized by atrocious
pains that lasted well over two years. Afterward, she experienced
an unalterable peace of mind that banished all her fears. She died
a tranquil, painless death. We are indebted to Father Michael Rua
for the above information.
These facts, along with those we have narrated in a previous
volume,5 and many others-even more outstanding-that we shall
relate, remind us of what we read in the issue of Letture Cattoliche
on the life of the Blessed Oringa Toscana:
Who is not overwhelmed by wonder at the spectacle of the glorious
kingdom granted by God to His saints? As favorite children of their
heavenly Father, they share in His power and reign with Him; they are
a living proof of how much God cherishes virtue.
Miracles speak a language that reaches everyone and is intelligible to
all. Miracles declare in ringing tones: "This is the way which leads to
5 See Vol. N, pp. 85f, 211. See also pp. lOff, 31, 65f, 67ff. [Editor]

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481
life. Follow, ye mortals, the glorious footsteps of the saints; theirs is
the path of glory and happiness." Who would dare withstand so ex-
plicit a Divine summons?
Yet, unfortunately, there are those who ridicule the wondrous feats
with which God crowns His saints. Poor blind fools! They love these
heroes of God and admire their holy lives, and yet they have misgivings
about their miracles! Why? Are not the saints themselves living miracles
because of their heroic and steadfast practice of virtue so far beyond
human endurance? Miracles are unacceptable to some as a matter of
principle, and yet miracles are everywhere: man himself is a miracle;
nature is full of inexplicable phenomena. Is it any wonder, therefore,
that miracles should also be found in religion which is the heart of all
miracles and mysteries?
"Why is it," Baron De Montreuil wrote, "that level-headed people,
even Christians, dread the word 'miracle'? Do they not believe in a
God in three Persons, in a God who became man and who was born
of a Virgin in this world? Do they not believe that this Man-God died
and rose again on the third day? Do they not adore this same God in
our tabernacles and believe that He comes miraculously from heaven
onto our altars at the word of the priest? Do they not know that we
are reborn by water in Baptism, that the Holy Spirit strengthens us at
Confirmation, that the Son of God made flesh, truly God and truly
man, becomes one with us in· Holy Communion, and that these and
other truths form our creed? Yet these same Christians have misgivings
about miracles and advise us to be cautious about believing and pub-
iicizing them. The saints readily believed in miracles, and that is why
they, too, worked miracles. They believed in them as firmly as if they
had witnessed them; for them no proof was necessary!"

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CHAPTER 59
Yearly Visit to Becchi
DoN Bosco took a group of his best pupils to Castel-
nuovo and Becchi every summer, and this year was no exception.
Some time before the end of the school year he had privately said
to several of them: "Why go home for the summer? Vacations at
home are not the best thing. Look, your mother pays me a hun~red
lire a year for your upkeep. I would save money if you went home
instead of staying here three extra months, but your spiritual welfare
is more important to me. Don't go home for the summer!" The out-
ing to Castelnuovo was a treat to reward their compliance. In this
regard Father Francis Cerruti wrote:
Don Bosco used these outings to give his boys some relaxation
and keep them away from sin. I was privileged to take part in them
for six years-from 1857 to 1862. I am convinced that they alone are
proof enough of Don Bosco's anxiety for the spiritual and physical
welfare of his boys.
He went to great lengths to keep us happy and content, and he took
the greatest care to keep us from ever offending God. No matter
where we went, we never omitted our daily prayers and Mass; likewise,
our confessions and Communions were as frequent as at the Oratory.
"My dear sons," he often told us, "we have but one soul; if we save it,
everything else will be saved too."
Once they were all settled at Becchi, Don Bosco busied himself
with his priestly ministry, Letture Cattoliche, and letter writing. He
broke up his work by leading his happy brigade on hikes to the
ancient abbey of Vezzolano, to the sulphur springs of Albugnano,
or to Capriglio and other neighboring villages. During these months,
he also sought out competent tutors of good moral character for
sons of well-to-do families who fully relied on him to handle this
482

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483
time-consuming, important matter. This charitable activity of his
was the rule rather than the exception, but its importance could
easily go unnoticed by a casual observer, notwithstanding its bene-
ficial social character. The following letter of Don Bosco to Baron
Feliciano Ricci des Ferres on the eve of the feast of the Holy Rosary
is an example of Don Bosco's solicitude in this matter:
October 3, 1857
Dear Baron:
As a follow-up to our discussion on a tutor for your sons, I mentally
reviewed the qualifications of the priests I know. I recommend Father
Joseph Pesce, the former curate at Monbaruzzo, in the diocese of Acqui.
I believe he is quite competent, although he is not certified because
he never aimed at a teaching career. He is about thirty years old and
in good standing.
If you find him acceptable, write either to me or to Father Cafasso
who knows all about this.
I take this opportunity to express my gratitude to you, and I pray
that the Lord will grant you and your dear family health and grace.
Please remember me in your prayers.
Your grateful servant,
Fr. John Bosco
Meanwhile, the Oratory band and choir had also arrived at
Becchi for the r.east of Our Lady of the Rosary. Dominic Bongio-
vanni, the Oratory minstrel, had come too. The countryfolk, of
course, were delighted, but their joy could not match Don Bosco's
at receiving a letter sent to him on behalf of the Holy Father, to
whom he had ~ailed a deluxe complimentary copy of his Storia
d'Italia. The Pope's grateful acknowledgment was a treasure to Don
Bosco:
Rome, October 3, 1857
Very Reverend Father:
Your gracious letter was presented to the Sovereign Pontiff Pius IX
together with your Storia d'Italia-an aid to the young in learning the
history of their country without prejudice to their Faith and morals.
His Holiness has asked me to thank you, although his many occupations

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
have so far prevented him from reading it. As a token of his fatherly
affection and a symbol of heavenly grace, His Holiness bestows his
apostolic benediction upon Your Reverence and all the boys entrusted
to your care.
Permit me also to express my own profound esteem while invoking
God's blessings upon you and your spiritual family.
Respectfully yours,
Dominic Fieramonti,
Secretary to His Holiness for Latin Letters
On [Monday] October 5, Don Bosco hiked with his boys to
Mondonio. They did not want to return to Turin without first saying
a prayer at Dominic Savio's grave. While Savio's father prepared
some refreshments for them, they went to the cemetery to lay a
wreath of evergreens on the humble cross over Dominic's remains.
They had brought the wreath from Turin; it carried this inscription:
"To Dominic Savio, a pupil of the Oratory of St. Francis de Sales,
from his friends." Then they knelt and prayed a long time; several
had tears in their eyes. They all would have stayed longer at that
blessed spot, but they had to be back at Becchi before nightfall.
Meanwhile, Don Bosco had asked Charles Tomatis-a young
artist studying at the Accademia Albertina-to paint a portrait of
Dominic Savio either from memory or from a description supplied
by Savio's brothers. Tomatis executed the task with great talent and
affection.
The following morning [Tuesday, October 6, 1857], after Mass
and breakfast, the chapel furnishings were packed, and at nine the
boys set out with Don Bosco on their [eighteen-mile] march back to
the Oratory. They made a stopover at Buttigliera d'Asti, where the
pastor, Father [Joseph] Vaccarino, always arranged for Don Bosco
and his boys to be his guests. Countess Miglino was also looking
forward to his visit, and she had prepared a sumptuous repast for
all on a spacious portico of her villa. Since the good countess was
very fond of music, the choir always sang some selections for her.
It was here that Mr. Demetria, the cook, and a host of kitchen help-
ers first presented a delightful skit written and set to music by
Charles Tomatis, who was the life of the party.
At two in the afternoon the boys moved on toward Andezzeno

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485
where occasionally Don Bosco was a guest of the De Maistre family
at their chateau called "La Fruttiera." These distinguished benefac-
tors had promised him a donation on the condition that he come to
get it personally. At Andezzeno, therefore, Don Bosco parted com-
pany with his boys. They were not happy about it, but he promised
to rejoin them in Turin on the following day. At their request, he
blessed them as they knelt along the roadside. Then, after kissing
his hand, they pushed on toward Turin, while he made his way to
the chateau. The noble family came out to greet him with great
warmth and joy.
The following day they walked part of the way with him toward
Chieri. From there, together with a few pupils who had stayed with
him, he resumed his journey, still on foot, to Turin, arriving at the
Oratory toward evening where he was received with much joy and
cheering. Before going up to his room, he congratulated the boys
on their safe return and told them how proud he was of their good
behavior on the return trip, during which they acted like true sons
of the Oratory. He also urged them to thank their Heavenly Mother
on Her forthcoming feast-the Divine Maternity-[October 11] for
the graces She had bestowed on them.
He then resumed his ordinary occupations while preparing to
preach and hear confessions in various places. On October 13, he
wrote a note to Count Pio Galleani Agliano:
October 13, 1857
Dear Count:
I have just returned from preaching the novena of the Holy Rosary
at Castelnuovo. As I was reading your letter, a second arrived. You
acted wisely.
I hope that next year I'll be able to come and preach on the feast of
All Souls. I am greatly concerned about Father Chiansello's illness; I
shall pray and have others pray that he will be spared to us. At all
events, let us always adore God's will.
May God grant you and your family health and grace.
Respectfully and gratefully yours,
Fr. John Bosco

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CHAPTER 60
A Providential Meeting
lI:[ITH the end of the suminer vacation, the newly ac-
cepted boys started arriving at the Oratory. We shall tell of a few
in order to better show Don Bosco's love of his neighbor. We shall
first mention Hyacinth Ballesio who is now a doctor of theology,
the canon provost of the renowned collegiate church of Santa Maria
della Scala, and the vicar forane at Moncalieri. We have already
cited his witness several times.1 He declared:
I first met Don Bosco in the fall of 1857 when I went to see him to
request admission to the Oratory. It marked the beginning of a spiritual
friendship and filial trust that grew ever stronger during my eight years
at the Oratory and thereafter. That first, unforgettable contact so im-
pressed me that I regard it as a turning point in my life. Don Bosco,
too, often recalled it with me, even during the last few years of his life.
One of Don Bosco's main characteristics was an ability to win the
hearts of us boys. Our love was a blend of filial affection, gratitude, and
trust for the one who for us personified authority, goodness, and Chris-
tian perfection.
During those years, from 1857 to 1860, when Don Bosco was con-
stantly at the Oratory-because as yet there were no other Salesian
houses-we lived a family life. Our love for him, our desire to please
him, and the hold he exercised over us-unforgettable but indescribable
--caused us to vie with one another in the practice of virtue.
In his [published] funeral oration entitled The Innermost Life of
Don Bosco, Canon Ballesio wrote:
Don Bosco's life and work belong to history, and history will elo-
quently make clear to coming generations that for half a century he was
1 See Vol. IV, pp. 233, 398. See also pp. 108f, 263. [Editor]
486

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487
the apostle of good. What history will neither be able to tell in full nor
make us fully understand is his innermost life: his constant, quiet, sym-
pathetic, invincible, and heroic self-sacrifice; his deep love for us, his
sons; the confidence, esteem, reverence, and affection he inspired in us;
the way we looked up to him and the regard we had for his authority,
saintliness, and learning. To us he was· the symbol of moral perfection.
History can hardly portrary or describe the soothing comfort that a
word, glance, or even a nod of his could bring to our hearts! One
would have to have seen or experienced it! The spell exercised by a
saint over ·his contemporaries or intimates cannot be described even in
the best written biography. The fragrance of his words and virtuous
deeds wanes as the years go by. But we have seen and heard Don Bosco.
In those years, when his works were concentrated in the Oratory, the
impact of his personality was even more striking. His powerful energy,
talents, and love were entirely at our disposal from early morning to
late at night. I can still see him hearing confessions, saying Mass, and
giving us Communion. He was never alone, never with a minute to
himself; he was constantly besieged by boys or visitors seeking advice
in the sacristy, on the porticoes, in the playground or the refectory, on
the stairs, and in his room. This went on, morning, noon, and night; it
is so today, and it will be thus tomorrow and always. He looked after
everything and knew each of the hundreds of boys by name. He kept
in touch with everything and gave advice and orders. Without the help
of secretaries he maintained a correspondence that would have kept
several people busy full-time. Single-handedly he planned and provided
for the material and moral needs of the Oratory.
We shall now introduce another new boy, using Don Bosco's own
words:
One evening in the fall of 1857, on my way back from Sommariva
del Bosco, I had to wait an hour at Carmagnola for the train to Turin.
It was past seven, and a fine steady drizzle was breaking through a
thick mist, limiting visibility to about three feet. The dim light of the
railroad station barely pierced the darkness and lost itself in the shadows
a few feet away. The only diversion for the travelers was provided by
a group of boys with their deafening shouts of "Come on! Get him!
Run; don't let him get away!" One voice topped all others; it was the
voice of a leader whose orders were repeated and carried out. I was
soon quite eager to meet the boy who ran so lively a game with such
self-assurance and alertness. Taking advantage of a moment when they

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48 8
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
were all gathered around him, I stepped into their midst. Instinctively,
they all scattered, except one. With his hands planted firmly on his
hips he asked:
"Who do you think you are, breaking up our game like that?"
"I'm a friend of yours."
"A friend, huh? What do you want with us?"
"If you don't mind, I'd like to join your game. May I?"
"Who are you? What's your name?"
"I've already told you. I'm a friend. All I want is to join your game.
By the way, what's your name?"
"I'm Michael Magone. I'm the leader!" He said the latter with strong
emphasis.
As we were talking, the other boys trickled back and gathered around
us. After a few casual words to some of them, I again turned to Magone.
"How old are you, Michael?"
"Thirteen."
"Have you been to confession yet?"
"Yes," he replied, laughing.
"How about your First Holy Communion?"
"I made it already."
"Have you learned any trade yet?"
"Sure! I'm an expert at doing nothing!"
"Did you go to school?"
"Yes."
"How far did you get?"
"The third grade!"
"Is your father still living?"
"No, my dad is dead."
"And.your mother?"
"She has to work to take care of us kids. We drive her crazy all the
time."
"What do you want to do when you grow up?"
"I guess I'll have to do something, but I don't know what."
The boy's frank and sensible answers alerted me to the danger he
would be in if left to his own devices. I thought that if his liveliness and
leadership were properly guided, he would be a great success. I went
on:
"Listen, Michael! Are you willing to quit the streets and start learning
a trade or continuing your schooling?"
"You bet I am," he replied with a quiver in his voice. "I'm tired of
this life. Some of my friends are already behind bars; I'm afraid I'll

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end up the same way. But what can I do? I don't have a father, and
my mother is poor."
"Look, this evening say a fervent prayer. Pray with all your heart
to God, your Father. He will provide for me, for you, and for all."
At this moment the train pulled into the station. "Take this," I said
to him, pressing a medal into his hand. "Tomorrow, see Father Ariccio,
the curate, and tell him that the priest who gave you this medal wants
to know mqre about you."
He took the medal with respect. "But what's your name? Where are
you from? Does Father Ariccio know you?" I could not answer these
and other questions of his because I had to hurry aboard the train.
ExcitedJy Michael went immediately to Father Ariccio. The priest
grasped the situation, and the next day he sent me the desired informa-
tion. Magone, he wrote, was very intelligent, flighty, careless, and talka-
tive both in church and at school; he was hard to manage, but good-
hearted and guileless. On the basis of this, Magone was notified by
mail that he had been accepted into the Oratory.
He arrived a few days later. "Here I am," he said, running up to me.
"I'm Michael Magone. You met me at the railroad station in Carma-
gnola."
"Yes, I know. Are you glad you came?"
"You bet I am."
"Good! I hope you'll enjoy your stay. Just do me a favor: don't
tear the roof down."
"Don~t worry, I won't. I wasn't very good back home-two of my
pals are behind bars now-but I promise I'll behave."
"Good! Now, would you rather study or learn a trade?"
"It's up to you, Father. But I'd rather study if I could."
"Supposing I let you do that, what are your plans for the future?"
"Well, if. . • ." He hesitated, and then hung his head and grimaced.
"If what, Michael?"
"If a wild, little good-for-nothing like me can ever become good
enough: to be a priest, I'd very much like to try."
"Then let's see what a little scamp can do. We'll give you a chance.
Your school grades, conduct, and other things will show whether you
have a vocation or not."
"If efforts to be good will count for something, you can be sure that
you won't be disappointed in me."
Magone was then introduced to Father Alasonatti [the prefect].
Quietly, one of the older boys, a fine lad, was assigned to act as his
"guardian angel" and never to let him out of his sight. This was the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
usual procedure with new boys who were of dubious character or not
sufficiently known, so that they could be observed and corrected as the
occasion demanded. Magone's friend had plenty of work to do, telling
him at every turn: "Don't talk about that; it's bad. Don't use that word;
don't swear; don't get so worked up!" Often a tinge of impatience would
flash across Magone's face, but he would promptly control himself and
simply say: "You're right. I shouldn't have said that!" And indeed he
was trying hard, being punctual when going to his classes, study hall,
and chapel. For a whole month he flung himself heart and soul into
his games, especially those calling for personal skill; then suddenly he
lost interest in them and his laughter died away. He became pensive
and would withdraw to some corner, at times with tears in his eyes.
The sight of his companions joyfully receiving the sacraments and the
remembrance of what he had heard in sermons and talks deeply stirred
him. He felt uneasy and wanted to go to confession, but he could not
make up his mind to do so.
I was watching him very closely. One day I sent for him.
"Michael," I said to him, "I'd like you to do me a favor. It's some-
thing very important. What do you say?"
"Sure! I'll do anything you want."
"Michael, I'd like to have you open your heart to me so that I can
find out what's making you so miserable these days."
"Yes, I am miserable. I'm in an awful mess. I don't know what to
do." Sobs choked him and I let him cry for a while. Then, to cheer
him up, I said: "What's happened to the leader of the Carmagnola gang?
What a sorry looking general he turned out to be! He can't even tell
me what's bothering him!"
"I'd like to tell you, but I don't know where to begin . . . what to
say!"
"Just give me a hint and I'll take it from there."
"My conscience bothers me!"
"That's enough! I know just what you mean. I needed that hint so
that I could help you with the rest. Right now I won't ask you any
questions. I'll only tell you how to straighten things out. If your past
confessions were good, then all you have to do is to tell what happened
since your last one. If something went wrong with past confessions
because of fear or for other reasons, then start from the last good con-
fession."
"That's just it. How can I remember that far back?"
"It's easier than you think. Just tell your confe_ssor of your trouble.
He'll ask you questions, and all you have to do is answer yes or no."

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The boy was so heartened that he didn't want to go to bed that
night without making his confession. When the priest assured him that
God had forgiven him all his sins, he cried with joy, exclaiming: "I feel
completely happy." From that moment Michael was a new boy. As
he continued to receive the sacraments, grace triumphed in him. His
greatest problem was to check his temper which occasionally broke
out in involuntary outbursts of anger. However, he soon succeeded in
gaining control of himself, and he even became a peacemaker among
his schoolmates.
Thus reads the testimony of Don Bosco. Now we want to give
the reader a glimpse of Michael's fiery temper. One day he went to
town with Don Bosco. As they were crossing Piazza Castello,
Michael heard an urchin blaspheme. Forgetting himself, he jumped
at the culprit and swung at him with all his might. After that he
lectured him. The other fellow was not impressed by Michael's
words. Goaded on by the taunts of his pals, his loss of face, and
the blood trickling down his nose, he hurled himself at Michael.
Breathlessly they both exchanged blows until Don Bosco succeeded
in pulling them apart. On calming down, Michael realized his mis-
take. In his remorse he promised to restrain himself and limit his
correction to friendly advice.
We possess some written information on a third new boy from
Peter Enria:
Don Bosco was very patient with his spiritual sons, especially the
underprivileged. In 1857 he admitted a boy to the Oratory whose name
I can't remember. The police had found him in a corner of Piazza
Castello, huddled up and shivering. A few days later, Don Bosco got
him a job with a good blacksmith in town and personally took him there.
The boy did well for a couple of weeks, but then he became so unruly
that the blacksmith fired him. With his customary patience, Don Bosco
found him another job. Within a week, he had been fired again. Don
Bosco continued to find jobs for him at various shops for some two
years. It is no exaggeration to say that this boy made the rounds of all
the shops in town, wearing out everybody's patience.
When his last employer dismissed him, the boy came back to the
Oratory. It so happened that it was lunch time. Therefore, he went
straight to the dining room and told Don Bosco to find him another job.
"How about some lunch?" Don Bosco asked him.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"I've already eaten," the boy answered.
"Well then, let me finish and then we'll take care of it."
"I can't wait. Come right away." Despite the boy's rudeness, Don
Bosco replied calmly: "Don't you realize that you can't hold a job
because you drive everybody crazy? Do you know how many times
you've been fired? You'd better change your ways or you'll never be
able to earn a living!"
The boy stalked out of the dining room in a huff, and a few days
later he left the Oratory for good without a word to anyone. He then
tried to make a living as best he could, drifting from job to job, even
abroad. Finally he returned to Turin and fell ill. One day, during a
temporary improvement in his health, he called on Don Bosco and
begged his pardon for all the trouble he had caused him. Delighted to
see him after so many years, Don Bosco comforted the young man
and assured him that he still cared for him and that he had always
prayed for him. He then added: "Remember that the Oratory is still
your home. If you wish to return when you feel better, Don Bosco is
always your friend. All he seeks is the salvation of your soul!" The
young man was greatly moved at Don Bosco's wor?s and tearfully
thanked him, saying: "Now I have to go back to the hospital. If, God
willing, I recover, I'll return to make up for all my misdoings." Don
Bosco blessed him. It was the last blessing that the young man received
from Don Bosco; he died a few weeks later, resigned and repentant.
The boy himself told me this story when he first visited the Oratory
while on leave from the hospital.
While Don Bosco was busy receiving new boys, the government
-for reasons of its own-was making a survey of all charitable in-
stitutions, demanding exact information on their foundation, pur-
pose, income, endowments, and the number of recipients of their
services. One such circular from the Finance Office reached Don
Bosco at the end of August.2
Don Bosco put off replying because he first wanted to find out
what was in the offing; past experience pointed to taxation. Besides,
he had another good reason: the Oratory was not legally recognized
as a charitable institution.3
When a second notice4 reached him at the end of October 1857,
2 See Appendix 18. [Editor)
3 See p. 282. [Editor]
4 See Appendix 19. [Editor)

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A Providential Meeting
493
Don Bosco asked Father Victor Alasonatti to draft a reply.5 On one
of the forms that had to be returned, Father Alasonatti added the
following remarks:
1. This is a private institution with neither endowments nor burdens,
except taxes.
2. The number of boys sheltered here varies but at present there are
approximately one hundred and eighty.
3. This institute has no fixed income; it depends entirely on donations
sent by Divine Providence. For this reason, specific details are not
available.
This was but the beginning of an unending correspondence with
government officials which brought Don Bosco a constant series of
annoying problems. Father Alasonatti had written on one of the
forms that the Oratory had no burdens except taxes. That was quite
true: Don Bosco had been exempted from only one tax. One day a
tax collector showed up at the Oratory with an income tax form for
Don Bosco to fill out and return with payment within the prescribed
time. Undismayed, Don Bosco called at the tax collector's office for
an explanation. "The reason is quite simple," the agent replied.
"You have an income from the board and tuition fees of all those
boys in your school, and that is taxable. There can be no excep-
tions! If you don't pay, you'll be fined, and the amount will be all
the greater since you neglected to declare your income."
"Listen," Don Bosco replied, "I have a better idea. I'll hand over
my income to the government and let it pay the tax." He then ex-
plained how things stood at the Oratory. After an investigation into
the matter, nothing further was ever said about Don Bosco's income
tax. Joseph Brosio, the "bersagliere," 6 was present during this scene.
However, Don Bosco had not fared so well in trying to be ex-
empted from several other taxes, although, to be truthful, the vari-
ous government agencies were lenient with him on several occasions.
Nevertheless, this burden gradually became unbearable. Let us just
consider the five large schools Don Bosco opened in Turin alone.
5 See Appendix 20. [Editor]
6 As a young man he began helping Don Bosco in 1841, and he continued to
do so until Don Bosco's death. He was called the "bersagliere" because he had
been in the Bersaglieri Corps of the Piedmontese army. See Vol. IV, pp. 8, 58, 320.
[Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Every new building he erected automatically meant a new tax, even
though nearly all the boys paid no fees at all. Soon these taxes
totaled several thousand lire each year-a heavy burden for one
who had no savings account or reserve. Consequently, he was faced
with a constant struggle to obtain help from benefactors, part of
which had to be diverted to the inexorable tax collector.7
But there were other nuisances Don Bosco had to put up with
that were even worse than taxes: summons, inspections, arbitrary
tax increases, requests for proof of transfer of property, disputes
over receipted invoices and long-expired credits, rebuttal of false
charges, threats of confiscation, troubles stemming from the disre-
gard of certain legal formalities, complaints about past contracts,
fines that were sometimes exorbitant, and so on. All these things
caused Don Bosco no end of trouble, since he was always burdened
with the responsibility of defending his rights. Father [Michael] Rua
commented: "We have to defend ourselves from the tax collector
just as the Israelites of old had to defend themselves from their
hostile neighbors. While rebuilding Jerusalem and the temple after
the Babylonian exile, the Israelites had to carry both shovel and
sword. In the same way, while striving to give an intellectual and
moral education to our boys, we have to be constantly on guard
against tax collectors." However, Don Bosco's love of God and
neighbor was strong enough to overcome even this difficulty.
7 A scriptural reference has been omitted in this edition because it is no longer
apropos in the new versions. [Editor]

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CHAPTER 61
Educational Improvements at tr i Oratory
ON July 18, 1857, shortly before the start of the new
school year, the Minister of Education issued a decree. Article 46
read as follows:
Authorization to teach in public or private elementary schools will be
granted by the kingdom's superintendent of education to schools ap-
proved by provincial commissions.
In accordance with existing regulations, the said superintendent of
schools is also empowered to license elementary schools approved by a
provincial commission. The superintendent of schools is to forward to
the Minister of Education applications for th~ opening of private second-
ary day schools-academic, technical, etc.-and of boarding schools
of any kind, and to add to such applications his personal remarks.
Now that Don Bosco's Oratory had also become a school, it could
hardly exempt itself from the above regulations. However, for a
while at least, it was left in peace. Its scholastic aspect was not gen-
erally known, and the authorities were often inclined to wink an
eye. But Don Bosco foresaw that sooner or later his enemies would
object that his teachers were not duly accredited, so he wisely de.:.
cided to have several of his young clerics take courses for teacher
certification. Complying with the law seemed to be the wiser way
to ensure the continuation of God's work;. For this reason, the cleric
John Baptist Francesia began his literature courses at the royal uni-
versity that same year [1857]. Meanwhile, James Rossi1 continued
to teach the upper grades of the elementary day school. A few
months later, the lower grades were entrusted to another lay teacher,
James Miglietti, who later, with Don Bosco's help, opened a type
of boarding school in the Bellezza building for boys who could not
1 See p. 365. [Editor]
495

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
be accepted as resident students at the Oratory. Don Bosco saw to
it that the day boys could go to confession frequently, and he desig-
nated Tuesday in Holy Week as the day of First Holy Communion
for those who had been admitted.
As for resident students, the cleric [John Baptist] Francesia
taught first year Latin, while the second year course was handled
by the cleric [John] Turchi and that for the third year by Father
Ramello. A certified teacher and school inspector, Father Ramello
had been suspended by his bishop-though not for moral reasons-
and rehabilitated by Don Bosco. Intelligent and well-educated, he
had placed himself entirely at the service of Don Bosco, to whom
he gave perfect obedience and deep reverence and love. He re-
mained at the Oratory for over a year until he found an apartment
in town. He was all set to resume teaching in the public schools
when God called him to eternity.
To divert attention of potential troublemakers from his boarding
school section and to reaffirm publicly that the purpose of the hos-
pice attached to the Oratory had not changed, Don Bosco published
the following notice in the November 7, 1857 issue of L'Armonia:
A daily flow of applications for admission to the Oratory of St. Francis
de Sales in Valdocco prompts us to publicize the entrance requirements
for the information of all. They are as follows:
1. Boys must be at least twelve and not over eighteen.
2. They must be orphaned of both father and mother and have no
relatives able to care for them.
3. They must be completely destitute and homeless. If a boy fulfills
the first two conditions but still has some goods of his own, he must
bring them along for his own use, since it would be unfair in this case
to live off the charity of others.
4. A boy must be in good health and not physically deformed.
5. Priority will be given to totally destitute and homeless boys who
already frequent the festive oratories of St. Aloysius, of the Guardian
Angel, or of St. Francis de Sales, because this hospice has been opened
especially for them.
All newspapers interested in public welfare are _asked to print this
notice as a public service.
Rev. John Bosco, Director

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491
While providing for the academic education of resident students,
Don Bosco did not neglect the intellectual and technical formation
of the artisans. In his funeral oration entitled The Innermost Life of
Don Bosco, Father Hyacinth Ballesio had the following to say in
this respect:
[At the Oratory] students and artisans studied and worked diligently
under the powerful force of religion and love. As an example of this,
I still remember the gallant competitive spirit prevailing among the
third year Latin students of Father Ramello. We felt a little ashamed if
we only got a ninety; a high percentage of that large class consistently
received a grade of one hundred. Don Bosco used emulation as a power-
ful instrument for good. For this reason he introduced annual awards
of prizes, and on Sunday evenings he would come into the study hall
to publicly read the grades each boy had received during the past week.
There were over two hundred students, yet only a few received a rating
of "fair." If anyone was rated "unsatisfactory"-and this happened
very rarely-he was looked upon as a black sheep, a thing everybody
dreaded. The vast majority always got "good" or "excellent." Such
earnestness of purpose, strengthened by deep religious convictions, later
helped these students to win honors at universities and seminaries and
accounted for the steady expansion and improvement of the Oratory
workshops.
Don Bosco gave particular encouragement to his young artisans
by holding out well-founded hopes of a splendid future. He promised
that the small rooms which now housed their shops would one day
grow into spacious halls, like the ones in the finest factories. As
early as 1856 he began talking about exhibits of all their handi-
crafts. Father [Michael] Rua was present for a number of years
when Don Bosco spoke of such things. At that time his promises
sounded like idle fantasies and fairy tales, but later-through Don
Bosco's untold efforts and sacrifices, as he himself explained to us
-they became a reality.
Ever since he had started the workshops, Don Bosco had tried to
determine the best way to manage them and to interest the crafts-
masters in the progress of their young apprentices. He tried several
experiments. At first he hired craftsmasters on a weekly salary.
These men centered their attention on filling orders conscientiously

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and collecting their wages regardless of their pupils' progress. Don
Bosco then asked them to run the shops as though they owned them,
allowing them to find their own work and to pocket their earnings
after paying token wages to each pupil according to his skill. The
drawback of this plan was that the pupils became hired apprentices
and the superior's authority over them was thereby greatly lessened;
he could no longer exercise direct supervision over them since they
would obey only their craftsmaster. Moreover, the timetable itself
was often disregarded when urgent orders had to be filled. The third
plan Don Bosco tried was a form of partnership with the crafts-
masters. This did not work either, since all they cared about was
their own profit. For example, on accepting contracts they made
private deals with customers to their own advantage.
In regard to tools, Don Bosco at first insisted that craftsmasters
were to bring their own, while the Oratory was to provide them for
the boys. In practice, however, they borrowed the boy's tools to
save wear and tear on their own. Then an agreement was reached
by which Don Bosco was to supply only certain tools to the crafts-
masters and they would bring the rest._ That did not work either.
Finally, he told them to provide all necessary tools for both boys
and themselves at his expense. This resulted in unnecessary pur-
chases becoming routine while, in many cases, boys still lacked
tools. Then there were arguments about damage, disappearance, or
misuse of tools, as well as disputes on procedures in filling orders
and squabbles over profits, especially when the craftsmaster had a
particular interest at stake. It was simply one annoyance after an-
other.
Of course, Don Bosco did not continue with these experiments
for very long. After a short while, he personally took over the entire
management of the shops and left the craftsmasters the single task
of teaching their craft. But even this arrap.gement did not entirely
eliminate trouble because some craftsmasters deliberately neglected
the more gifted boys for fear that these might one day take over
their jobs.
At the same time Don Bosco had to guard against possible con-
flicts with local craftsmen or those of nearby towns. While envision-
ing huge workshops of all sorts, Don Bosco was well aware that
dangerous professional jealousy was likely to arise not only in small

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499
towns but even in such a large capital as Turin. Events proved him
right. Several years later a number of printers did everything they
could to force the municipal authorities to close down the newly-
opened Oratory printshop because they feared competitive prices.
Don Bosco solved the problem simply by establishing a de facto
policy-for future boarding schools as well-that shops were to
get work from the student section. As the student enrollment in-
creased, their need of shoes and clothing prompted the opening of
tailor and shoemaker shops; their need of books brought about the
establishment of a bookbinding shop; construction work called for
carpenters and blacksmiths. Every new need was matched by a new
shop. The printshop itself was established for our own various pub-
lications, particularly Letture Cattoliche. No printshop or any shop
in Turin ever had to complain that business lagged because of com-
petition from the Oratory.
In those days factories were much less numerous in Turin than
nowadays [1905]. Nevertheless, even at that time Don Bosco's in-
tention was that no factory worker should fear that the boys trained
in the Oratory shops would eventually pose a threat to their jobs.
He cherished the hope that most of them would return to their home
towns or villages, start shops of their own, and help their pastors
with church singing, teaching catechism, and giving good example
in word and deed. As things turned out, those fears were ground-
less because the growth of industry, inventions, and manual crafts
provided work for everybody in the larger towns.
Meanwhile the Oratory's vigorous spiritual climate continued to
bear fruit. Toward the end of 1857, a new sodality came into being
-the Blessed Sacrament Sodality, which aimed at promoting the
frequent and regular reception of the sacraments and the worship
of the Holy Eucharist. Don Bosco suggested the idea to the cleric
Joseph Bongiovanni and he put it into effect. Many of the finest
boys joined this sodality and distinguished themselves by receiving
Communion frequently and regularly and by leading others through
their example.
Don Bosco himself wrote the regulations of this sodality.2 The
cleric Joseph Bongiovanni was its first director. Humble, indefatiga-
ble, selfless, patient, cheerful, irreproachable, and zealous in teach-
2 See Appendix 21. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ing catechism, he took this task to heart unreservedly. He called
weekly meetings in order to imbue the members with the spirit of
the sodality; moreover, he associated with them during recreation
periods and kept them entertained with jokes and stories. "With
the same solicitude," Father Angelo Savio told us, "Don Bosco did
not neglect anything that might boost their morale. He did the same
for the members of the St. Aloysius and Immaculate Conception
sodalities. Periodically he would call a meeting of one of the sodali-
ties, have the regulations read in his presence, and then comment on
them, urging all its members to give each other good example. Thus,
as they gave better signs of a vocation, he prepared them gradually
and imperceptibly for the priesthood.
In September [1857] John Bonetti donned the clerical habit; in
November it was the turn of Celestine Durando.3 That same month,
Father Francis Montebruno4 was a guest at the Oratory. This was
not his first visit, but on this occasion he stayed about two weeks. He
studied Don Bosco's system of education at close range, conferred
with him at length on the spiritual direction of boys, and thoroughly
acquainted himself with Don Bosco's methods of giving a sound
religious formation, particularly to young apprentices. Tentatively
they agreed that Father Montebruno would retain the ownership
and material management of his institution for young artisans in
Genoa while following Don Bosco's spiritual direction.
In the midst of these activities, Don Bosco did not diminish his
concern for Church and State. In October [1857] the Chamber of
Deputies was dissolved, preparatory to the general elections sched-
uled for November 15. Archbishop [Louis] Fransoni and his -suf-
fragan bishops urged the faithful to offer public prayers and to meet
their obligation to vote for upright, non-partisan, God-fearing candi-
dates.
To this effect, Don Bosco took steps to secure the documents he
needed to prove his right to vote in Castelnuovo, since Mr. Carano,
3 He was a classmate and friend of Dominic Savio with whom he founded the
Immaculate Conception Sodality. In 1859 he and some other young clerics joined
together with Don Bosco to form the Salesian Society. He was ordained a priest
in 1864. The following year he became a member of the Superior Chapter-now
renamed "Superior Council"-and held that office for over forty years until his
death in 1907. [Editor]
4 See pp. 397, 401. [Editor]

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501
the town clerk, had some doubts about his eligibility. Don Bosco
wrote as follows:
Turin, November 1857
Dear Sir:
I have informed Count [Caesar] Arnaud of your doubts regarding
my domicile, and he sent me the enclosed statement. I am also forward-
ing receipts for real estate taxes which I have duly paid.
I wish to vote in both the administrative and political elections at
Castelnuovo d'Asti, my native town.
If other documents are necessary, please be kind enough to inform
me. May God bless you and your family, and please believe me to be,
Your servant,
Rev. John Bosco
The tax receipts revealed that Don Bosco had paid the sum of
6.94 lire for land and 32.14 lire for buildings. Such wealth!
Meanwhile, Don Bosco very discreetly sought to promote the
election of good Catholics, as we can see from this letter of his to
Canon Rosaz of Susa:
Turin, November 1, 1857
My dear Canon:
Only yesterday I heard from Chevalier [Mark] Gonella regarding
the matter we discussed. The delay was caused by his absence. Here is
his answer:
"If things have not changed since you wrote your letter, please let
me know, and I shall soon give a fitting answer. I'd like to say, though,
that my limitations may not match the expectations of those who were
kind enough to think of me, etc., etc."
If this matter is to be discussed further, please let me know. It would
certainly be difficult to find a more steadfast, God-fearing, non-partisan,
and charitable candidate. God bless you.
Your affectionate friend,
Fr. John Bosco
On election day, Catholics hastened to the polls with high hopes
and succeeded in electing a considerable number of honest candi-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
dates, including several distinguished priests. However, the elections
of the latter were voided under the pretext that moral pressure had
been exerted by the clergy. It then became evident that priests were
to be denied the freedom granted to all other citizens. This explains
why later on it became a policy that Catholics would neither vote
nor accept office. Count Charles Cays, Count [Clement] Solaro della
Margarita, Count [Vincent Emmanuel] Camburzano, Count [Fran-
cis] Costa della Torre, Count [Edward] Crotti of Costigliole, and
a few other intrepid Catholic deputies-most of them good friends
of Don Bosco-were elected, and they remained in office until
1860. They frequently and courageously raised their voices on be-
half of sound political principles and the rights of the Church.
Occasionally, when important decisions were at stake, these men
sought the advice of Don Bosco who was well known in Turin for
his prudence. Once Count Camburzano came to the Oratory with
six other right-wing deputies to ask Don Bosco's advice about how
they should vote on a bill that was intended to improve the economic
conditions of the lower clergy [by passing on to them the proceeds
from the confiscation of monasteries].5 After thinking it over for a
while, Don Bosco replied: "Abstain from voting." The law sup-
pressing religious orders and confiscating their possessions was un-
just, and therefore no one could lawfully dispose of property to
which he had no right. While Don Bosco was talking, Count Cam-
burzano winked at his colleagues. Then, when Don Bosco was
through, he exclaimed: "We have just talked to Father Cafasso. His
disciple has given us the very same answer."
5 See pp. lllf, 117. [Editor]

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CHAPTER 62
Another Parish Mission
DoN Bosco's reputation for learning and saintliness was
such that very many pastors in Piedmont, eager to enjoy his warm,
fraternal companionship, invited him to preach in their churches,
and whenever possible he obliged.
It would take many volumes to describe in detail the numerous
missions that Don Bosco preached and the serious or comic adven-
tures that befell him on the way. These he related to his boys for
their amusement. One such mission in 1857, of which we have
accurate information, will give us an idea of the others. Father John
Baptist Fenoglio, the pastor of Salicetto-Langhe in the diocese of
Mondovi, had asked Don Bosco to give a ten-day mission. At the
present time [1905] the trip from Turin can be made in about four
hours, but in 1857, especially in winter, it took two days. The route
was from Turin to Mondovi, then to Ceva, and from Ceva through
knee-high snow across the Apennines to Salicetto.
After the feast of St. Cecilia [November 22], Don Bosco took the
train for Fossano, where he transferred to the Mondovi stagecoach,
arriving there at one-thirty. He got off the .coach at the Three
Lemons Inn, intending to visit Bishop [Thomas] Ghilardi in between
coaches, but he found out from the innkeeper that the bishop was
out of town. He also learned that the coach for Ceva would not
leave until eight that evening. Thus stranded, he asked for some ink
and paper, sat down at a table, and began to write, much to the
amazement of the guests who kept whispering: "Look, that priest
must be writing his Sunday sermon!"
For a while Don Bosco ignored them, but since their curiosity
did not seem to abate and most of them seemed friendly, he stopped
and said: "I was preparing my sermon for Sunday, but if you'd like,
I'll deliver it to you now."
503

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THE BIOGRAl>HICAL MEMOIRS OF SAINT JOHN BOSCO
Taken aback, they exchanged glances and some light banter. "It's
been some time since we heard a sermon," they commented. "We
might as well listen to one now." Without further ado, Don Bosco
began telling them in plain language of the importance of living in
the state of grace, of saving one's soul, and of going to confession.
He held their attention with similes, dialogues, and examples. Little
by little the crowd grew larger and larger until the dining room was
full. Kitchen hands, the cook, and the innkeeper himself, along with
his wife and family, joined the group, whispering: "Who is this
priest? What's his name?" The employees were especially pressing
their boss to inquire. "I heard he's from Turin," he answered.
Meanwhile, Don Bosco kept talking. It was now about seven
o'clock. The lady of the house came up to him and ~sked: "Would
you like something to eat?"
"No, thank you. I can't afford to eat out."
"It's on the house," she replied. "It will be our pleasure!"
"Then, if you insist, I'll take a bowl of soup, but only that!"
Instead, they served him a sumptuous dinner. Before eating, Don
Bosco made the Sign of the Cross and said grace, to the amazement
of the onlookers who apparently had never seen that practice before.
Noticing their surprise, Don Bosco promptly remarked: "What's
so strange about my making the Sign of the Cross and saying grace?
I'm a priest, and I'm on my way to give a retreat. It's only right
that I should start setting a good example. Besides, you're Christians,
aren't you? You, too, learned the Sign of the Cross when you were
small, and now you teach it to your own children, don't you?"
Unintentionally he had started another sermon. Those present and
others who came in-a total of a hundred-listened intently, and
nobody made a move to leave.
Later, Don Bosco introduced himself to his hosts, who from that
time kept up friendly relations with him. It was now eight o'clock,
and so he left for Ceva, passing by the shrine of Vicoforte.
We must recall that on such journeys Don Bosco always sat
beside the coachman in order to engage him in conversation and
coax him into making his confession. This time was no exception,
and he happily succeeded in his intent. Afterward they continued
chatting all the way to Ceva, where they arrived at ten that night.

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505
As he did not know where to spend the night and the coachman
had no suggestions, Don Bosco told him to drive on to the rectory.
"The pastor is old and sick," the coachman replied, "and he won't
get up. But I know another priest-Father Testanera. He's probably
still up."
"Good. Let's go to him then," Don Bosco said.
They knocked two or three times until the priest opened the door
and some~hat suspiciously asked the nature of their business.
"I'm passing through Ceva," Don Bosco said, "and I'd appreciate
your putting me up until five in the morning. Of course, I intend
to pay for the trouble."
"We don't have any spare beds, and the rooms aren't heated."
"I'll have to make the best of it. It's a lot better than staying out
in the cold."
The priest asked Don Bosco his name and then remarked: "I
know a Don Bosco in Turin but only by correspondence. Maybe
you know him too. But please, come in and make yourself comfort-
able. I'll go and tell my landlord of your arrival. He's bedridden."
No sooner did the latter hear that a priest had arrived than he
gave orders to take good care of him.
Father Testanera returned and told Don Bosco: "I'll have some
supper fixed up for you."
"No, thank you," Don Bosco replied. "I've already had my sup-
per. I am quite grateful to you for taking me in."
When Father Testanera offered him an issue of Letture Cattoliche
entitled Souls on Sale to while away the time, Don Bosco playfully
asked him: "Have you read this booklet?"
"Why? Don't you like it?"
"I surely do! I wrote it."
"Do you mean you're the Don Bosco who conducts the Oratory?"
"Precisely!"
Delighted by this unexpected disclosure, Father Testanera-a
giant of a priest-sat down, and soon both were absorbed in a con-
versation that lasted until morning when Don Bosco had to leave.
They met again on other occasions. Once, in the fall of 1884, Father
Testanera called on Don Bosco at the Oratory after a long lap~e
since their last meeting.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Do you still remember me," he asked.
Don Bosco looked at him closely. "Father Testanera!" he ex-
claimed.
"What a memory! How can you remember me after all these
years?"
"It's that height of yours!"
Let us now resume our story. Don Bosco continued on the same
coach to Montezemolo where there was a change of horses. Here
Don Bosco parted company with the coachman-now a good friend
of his-because the latter's route took him to Savona by way of
Milesimo.
Don Bosco covered the rest of the way partly on foot and partly
on a hired donkey. The road had become a steep, narrow trail, and
to make matters worse, a twenty-inch snowfall during the night had
completely covered the trail. Don Bosco had to hire a young guide.
After a while, however, the guide also got lost, resulting in many
a tumble for Don Bosco, his guide, and the donkey. Don Bosco
alternately rode, pulled, and pushed the meek animal. Occasionally
he himself became the guide. The descent was just as bad. By this
time, drenched with perspiration and soaked by wet snow, Don
Bosco was a bedraggled mess. And as if that weren't bad enough,
he slipped and fell into a frozen ditch, hurting his leg. The injury
wasn't serious, but during the mission he had to be helped into the
pulpit. The pastor of Salicetto had sent someone to meet and escort
him, but unfortunately the man missed Don Bosco and went on as
far as Mondovi. Then he had to retrace his steps, but by the time
he caught up with Don Bosco the latter had nearly reached his
destination. Don Bosco's fame had preceded him, and the people
were very excited. Several had received graces from the Blessed
Virgin through his prayers, and they understandably anticipated
other heavenly favors.
A priest met Don Bosco at the outskirts of the village. As they
reached the village square, Don Bosco noticed some boys playing,
and he immediately called to them. Unaccustomed to talking with
priests, they were surprised and undecided as to what to do; as a
result they just stood there, none daring to make a move. Don Bosco
walked up to them with a smile and treated them to caramels which
they accepted somewhat hesitatingly. Since they had not opened up

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507
yet, Don Bosco told them some jokes to put them at ease. He then
asked them about their parents, their names, and similar things.
Once the villagers saw how friendly this priest was to their children
and learned that he was Don Bosco, the mission preacher, they
flocked to him, while many others looked on from their windows.
At this point, the priest who had escorted Don Bosco made his way
through the crowd and went straight to the rectory to tell the pastor
that it was a crime to keep a man standing in the cold after an
exhausting trip, not to mention the fact that it hardly befitted the
dignity of a priest to stoop to joke with children. But the pastor,
who knew Don Bosco well, replied: "Don't worry. Don Bosco
knows what he's doing."
Meanwhile, to put everybody at ease, Don Bosco began talking
about the crops and similar matters with those nearest to him, and
he then went on with amusing stories. Before excusing himself, he
raised his voice and exhorted them to attend the mission in the best
possible manner so as to put themselves on the right path and never
again stray from it. He then walked to the rectory, followed by an
ever increasing crowd. After a short rest, he went to the window.
The villagers were still there, waiting to escort him to the church
for his first sermon. However, Don Bosco was completely exhausted.
He therefore opened the window and told them that since he was
very tired and since they were perhaps not sufficiently prepared in
their hearts, he would start the mission the next morning. In dismiss-
ing them, he asked them to drop into church for a short prayer and
then to go home.
On the first day of the mission Don Bosco had to manage by
himself because, due to the weather, his mission partner had not yet
arrived. Nearly all the villagers flocked to his sermons, never tiring
of them. At times, after preaching for an hour and a half, Don Bosco
would say: "I'm tired now. I can't talk anymore."
"Rest for a while," they told him. "We'll wait."
Once he preached from ten until past noon, but even so, no one
wanted to leave since, as was their custom in winter, they had had
their main meal at nine in the morning. Then, too, there was no
place to go. The whole village was snowed in.
Each time he seemed about to conclude, the congregation told
him to go on. Finally, at one o'clock he came down from the pulpit.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The church, choir loft, and sacristy were packed. With difficulty
Don Bosco managed to reach the vesting table in the sacristy and
take off his surplice and stole. With a smile he asked the men stand-
ing there: "What are you waiting for? Aren't you going home?"
"We want to hear you some more."
"I'm tired. I can't do it. I've been preaching for over two and a
half hours!"
"Well, rest for a while. We'll wait."
"What will the pastor say?"
"Don't worry! We'll tell him we like it."
Meanwhile the pastor had come in and heard the conversation.
"Don Bosco," he said, "do whatever you think best. These good
people love listening to you."
After a light repast, Don Bosco returned to the crowded church.
After thanking them for their attention and congratulating them on
their good will and fervor, he took up his sermon again, interspersing
it with some of the adventures that had befallen him on his way to
their village, particularly the donkey ride and his tumbles. Skillfully,
he drew a moral lesson from each of these episodes.
That day, except for a few breaks, his sermon went beyond six
hours-not an incredible feat if we consider his well-known ability
in preaching. Delightful parables, examples, and allegories formed
the bulk of his sermons. When speaking of slander, for example, he
invited his listeners to follow him on an imaginary tour of the village
into stores, cafes, stables, and homes, where he had them listen to
the gossip of women, servants, employers, and idlers. Then he
portrayed the people who had been the targets of such gossip and
slander, showing how, more often than not, even their most innocent
actions had been misinterpreted, the sinful ones maliciously or
thoughtlessly exaggerated on several occasions, and the most in-
significant seized upon and distorted by uncharitable gossip. As a
result, the slanderer in his sermon emerged in odious, frightful
colors, while his victim appeared worthy of compassion and support.
He then gave examples to show the fatal and deplorable conse-
quences of slander and, Bible in hand, proved how much God ab-
horred it. He also brought his audience alternately to tears and
laughter with his portrayal of different people.
His most stirring and unforgettable sermon, however, was the one

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the villagers later called "the procession sermon." The church was
so packed that, had anyone thrown a handful of wheat over the
congregation, not one grain would have reached the floor. Don
Bosco announced that he was going to take them all with him on a
procession without their taking a step. He then told them that he
had seen the walls of the heavenly Jerusalem and read the large
inscription on its gate: "There shall not enter anything defiled."
[Apoc. 21, 27] The path leading to it was nearly deserted. Below,
in a deep valley, he had seen a grotesque figure holding aloft a
black banner emblazoned with the words: "Fornicators, adulterers,
sodomites, thieves, usurers, drunkards, slanderers, and swindlers will
never inherit the kingdom of God." [1 Cor. 6, 1O] A masked monster
with strangely ingratiating ways led an endless mob of foul-mouthed
individuals, blasphemers, slanderers, staggering drunkards, men,
and women bent under the weight of stolen chestnuts, grapes, wheat,
and com. These were followed by a crowd of women and children
carrying goods they had stolen from their own homes and sold. Then
came tailors bent double under the weight of stolen cloth, millers
groaning under sacks of stolen flour, storekeepers with false scales,
receivers of stolen goods, usurers, and others.
The procession went through a gate in the blackened walls of a
frightful-looking prison at the far end of the valley. Beyond its
threshold, one could glimpse dark, fearsome tunnels burrowing deep
into the earth. As soon as all had entered, the gates clanged shut,
displaying an inscription which could now be seen: Periisse semel
aeternum est [Once damned, forever damned]. As this dreadful
description went on, a chill gripped his audience.
Don Bosco then began to apostrophize various categories of
sinners: "You blasphemers, who now rise defiantly before God, do
you know where you are headed? What about you scandalmongers,
you tailors and millers? Do you know what your end will be?"
Momentary pauses punctuated his apostrophes and scattered, stifled
sobs could be clearly heard. He concluded by saying: "You weep,
and so do I, but not for myself. I mourn for you. Where you are
heading I shall tell you tomorrow."
Men went to confession in droves, packing the church, sacristy,
and rectory. Don Bosco's words caused many in those few days to
make restitution of tens of thousands of lire, to the pastor's great

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
consolation. In the words of Isaiah, restitution had become the
"ransom of sin." [Is. 27, 9] The hand of God was obvious; no
sermon had ever produced such astounding results.
While Don Bosco was preaching at Salicetto, his two latest issues
of Letture Cattoliche were coming off the press. One was publicized
in the December 15 [1857] issue of L'Armonia:
Il Galantuomo, a complimentary national almanac for subscribers of
Letture Cattoliche, is off the presses. We are happy to note that, besides
other instructive and entertaining articles, it carries one on hygiene with
timely, important, and down-to-earth information.
The almanac was a supplement to the December issue, printed
by the Paravia Press, entitled The Life of St. Polycarp, Bishop of
Smyrna and Martyr, and of His Disciple, St. Irenaeus, Bishop of
Lyons and Martyr. Although Don Bosco was its author, it was
published anonymously. In these two short biographies, Don Bosco
showed that at the end of the first and second centuries Christians
believed the very same doctrines as present-day Catholics, including
that concerning the veneration of relics. He also described the hor-
rible profanation of the relics of St. Hilary in Lyons by both Calvin-
ists and Waldensians, and their ferocious massacres of Catholics.
He ended with a solemn truth to be borne in mind during those very
days: "Emperor Lucius Septimius Severus ordered all his subjects
to deny Jesus Christ under penalty of death. Knowing that the laws
of earthly kings not only do not bind when in conflict with Divine
and church laws but are to be resisted, the Christians of Lyons chose
to cling firmly to their Faith at any price. They allowed themselves
to be slaughtered by the thousands rather than bow to such an
iniquitous command."
At Salicetto, meanwhile, Don Bosco's fellow preacher and other
zealous priests were hearing confessions from early morning until
late in the evening. Besides, the rectory was jammed with people
trying to see Don Bosco in his rare free moments and obtain a
blessing for some sick member of their families. At times the sick
were brought along. Though he had not a moment to himself, he
managed at night to answer the letters that he had brought with him
or that Father Alasonatti had forwarded to him. Here is one that he

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wrote to Count Pio Galleani Agliano about some matters which
had certainly been approved by Father Cafasso:
Salicetto, November 29, 1857
My dear Count:
I am writing from Salicetto, where I am preaching a mission. Among
the many letters to be answered I see one of yours. I have a vague
idea that I have already sent you a reply, but I'm not sure. Anyway,
please forgive me if I already did answer, and still more if I did not.
The boy Chiansello is back with us. His conduct is good, but his
health is poor. As for the fees which his brother, a priest, agreed to pay,
I shall do whatever you say on my return to Turin.
Regarding a chaplain, if one has not yet been found, we can still
count on the highly-recommended curate at Verzuolo whom we dis-
cussed last year. There is also another priest-Father John Grassino,
the rector of the mental hospital at Collegno-whom I have known
personally for some years. He is a very zealous priest, enjoys an ex-
cellent reputation, and would like to give up that position only because
he wants to do priestly work. I think it would be very advisable for us
to get together to discuss this matter further, if needed, upon your
return to Turin.
I use this opportunity to wish you and your esteemed family abundant
blessings from heaven. During the novena, may the Immaculate Virgin
obtain for you from Her Divine Son peace, tranquility, grace, fear of
God, and perseverance in doing good. Amen.
Very respectfully and gratefully yours,
Fr. John Bosco
The Oratory boys also received a note from Don Bosco-sugges-
tions on how to honor the Blessed Virgin during the novena to Her
Immaculate Conception.
Immaculate Conception Novena
1. First Day-Rise promptly and tidy up.
2. Second Day-Go to church on time. Do not laugh as you enter;
do not look around but go straight to your place.
3. Third Day-Kneel upright with hands clasped over your chest.
4. Fourth Day-Say your prayers clearly, distinctly, and in unison.
Do not look around, smile, or talk with anyone.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
5. Fifth Day-Make the Sign of the Cross devoutly and do not slur
over the words.
6. Sixth Day-Renew your sorrow for past sins and resolve never
to sin again.
7. Seventh Day-Consider a general confession if you have never
made one or if your conscience is bothering you.
8. Eighth Day-Resolve to make a good confession if you did not
confess some sins properly in the past or were silent about them.
9. Ninth Day-Fast or practice some mortification in preparation for
Holy Com11.1union.
Feast of the Immaculate Conception
1. Take part in church services with the utmost possible devotion.
2. Resolve to wear a medal of the Immaculate Conception. Kiss it
and invoke Mary when tempted.
As Don Bosco's thoughts went to his beloved boys, the mission
at Salicetto came to an end. We can truthfully say that Don Bosco
preached right up to the very last moment he was in the village. A
number of people accompanied him to a coach of sorts that was
waiting for him on the highway. Standing on it, he had a few parting
words for the onlookers: "Remember such or such a thing. Don't
forget the promises you made to Our Lord!"
"Yes, yes!" they all chorused back, some of them even assuring
him that they would not forget what he had told them in confession.
He then went back to the Oratory for the closing of the novena of
the Immaculate Conception and the beginning of the Christmas
novena.
Later, in commenting on the mission at Salicetto, Don Bosco had
this to say: "So many things happened that on more than one
occasion I decided to write them down as soon as I could find time
because the whole story would make a fine novel. Of course, in
conversation I can mention some incidents, but no one could ever
really imagine all the things that occurred. It would take me a whole
month to describe the trip, sermons, conversions, acts of restitution,
and all the graces obtained from the Blessed Virgin. I am truly very
satisfied with the results of that mission."
Nor did the good villagers forget it either, as we found out from
one of our confreres who sent us this report:

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In 1887 I went to Salicetto (Mondovl) on personal business and was
very warmly welcomed by a family of Salesian cooperators. The head
of the family spared no effort to make me feel at home. As we con-
versed, I mentioned Don Bosco. He broke in: "I knew him, I knew
him. He was here in 1857 to give a mission. You should have seen
the crowds :flocking to his sermons. We listened as if under a spell. When
he left, I accompanied him part of the way. It had been snowing, and
it was very cold and windy. Suddenly, a gust of wind swept off his hat.
I ran and retrieved it. How grateful he was! That man was a saint! It's
enough to say that he was Don Bosco. If you go to Turin, tell him that
you stayed at my house."
When I did go to Turin, I mentioned the incident to Don Bosco. He
smiled and seemed to enjoy what I was telling him. Then he said: "Yes,
I do remember those days. Did they complain about the length of my
sermons?"
"Quite the contrary!"
"Well, let me tell you that I was brave enough to give them three-hour
sermons." Then he asked me: "Are you tired? Have you eaten yet?"
"Yes, thank you."
"Have you met Father Rua?"
Father Rua, who was there, replied: "Yes, we have already met."
"Well," Don Bosco concluded, "from now on he is the man to see."
Those were the last words I ever heard from his beloved lips.
Something else worth mentioning took place shortly after the
close of the mission at Salicetto. On several occasions Don Bosco
engaged in lengthy discussions with Father [Leonard] Murialdo
concerning the advisability of opening an elementary day school for
the boys of the St. Aloysius festive oratory. On weekdays they-were
left to themselves, and thus they were in danger of being proselytized
by the Waldensians who had their church in that neighborhood. This
urgent need had to be filled or the efforts of zealous catechists would
be greatly undermined. As Don Bosco pondered some solution, he
received an invitation to the general meeting of the Society of St.
Vincent de Paul, to be held in Turin at its headquarters in Via
Stampatori on the evening of December 8 [1857]. He decided to
attend, and, as was his custom, he took along with him some of the
older boys belonging to the affiliated chapter of the society, among
whom was John Villa. On the way he said to them: "This evening
you'll hear laymen talking like apostles."

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
During this impressive meeting, one of the members discussed the
measures to be taken to offset Protestant inroads. The free elemen-
tary and agricultural schools that they had recently opened in Bargo
Nuovo, near the Valentino Park, and in Viale dei Platani, now Corso
Vittorio Emanuele, posed a serious danger to the boys' Faith. The
speaker also mentioned the fact that the Waldensians had opened
a kindergarten next to their church and were offering free lunches
to all the Catholic children who went there. Several speakers sug-
gested countermeasures, but because of financial difficulties or dis-
agreement on methods, no decisions seemed likely to be forthcoming
as the discussion dragged on. Don Bosco, who had listened very
attentively, asked for the floor and said resolutely: "This matter is
very serious and urgent. We should not adjourn without approving
some practical and effective countermeasures-specifically, the
opening of at least one school. In the locality that is threatened with
the most serious danger, we already have the St. Aloysius Oratory,
where we can make room for a classroom. In other places, with
God's help we shall open schools, and we shall call them 'Catholic
Schools.' It is up to you, under the inspi~ation of St. Vincent de
Paul, to see that they come into being. I will always be ready to
help. We shall need certified teachers, and we shall find them. We
shall also need nuns with teacher certification for the girls, and we
shall get them from some congregation. We shall need money, but
we can count on Divine Providence. We shall also need a board to
undertake wholeheartedly the administration, supervision, and di-
rection of this project. You have to appoint that board. The longer
we dillydally, the harder we'll have to work to stem this evil. Let
us begin immediately with a classroom at the St. Aloysius Oratory."
He went on with such sound and convincing arguments that the
assembly agreed to expand the evening classes being held at the St.
Aloysius Oratory, to add day classes, and· to provide free classroom
material.
With the support of such staunch champions of the Faith as
Chevalier Michelotti, Count [Charles] Cays, Senator Castagnetto,
and Attorney [Cajetan] Bellingeri-all of whom were always ready
to work for God's cause-.-Don Bosco began working to establish an
elementary day school at the St. Aloysius Oratory. He rented a strip
of land and had a small structure erected on it. This building con-

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sisted of a large room partitioned into two classrooms for two
grades. The movable wooden partition doubled as a platform when
it was taken down to allow the whole room to serve as a makeshift
auditorium. The structure also provided accommodations for a cus-
todian. Since Don Bosco had no certified teachers of his own at this
time, he had to scout for them and make sure that they were also
good Catholics. He paid their salaries at a great sacrifice on his part
and also provided prizes needed to arouse interest and enthusiasm
among the pupils. He was able to do all this thanks to the generous
financial backing of Father Leonard Murialdo.
As soon as the new school opened, a. large number of Catholic
boys left the Protestant school and flocked to it; thus they were
rescued from the danger of falling victims to heresy under the guise
of an elementary education.
The [civil] year was now ending. As he had done in the past on
the same occasion, Don Bosco announced that he had a special
keepsake for everybody. This custom offered him the opportunity of
giving a personal piece of advice to each boy. One by one they
approached him. Usually Don Bosco whispered a maxim or admoni-
tion taken from the lives of the saints, but occasionally he gave it
on a slip of paper lest they forget it. These written mementos became
a precious possession jealously guarded for years.
He also gave keepsakes to the clerics, in Latin, that were drawn
from Holy Scripture or the Fathers of the Church. Surprisingly, even
when the Oratory priests and clerics numbered over fifty, he still
gave each one a message, without notes and without repeating him-
self. The keepsake was so unerringly personal that all were amazed
and said to themselves: "This is really for me!" At times, he wrote
them down with great fatherliness. Some have come into our posses-
sion. The one we shall report here was given to the cleric [John
Baptist] Anfossi:
1. Sicut misit me Pater et ego mitto vos. Filius amatur a Patre et
tamen ad passionem mittitur; ita et discipuli a Domino amantur, qui
tamen ad passionem mittuntur in mundo. (St. Gregory-Low Sunday
homily.)
As the Father has sent me, even so I send you. The Father loves the
Son and yet sends Him to His passion. Likewise, the Lord loves His
disciples and yet sends them to their passion in the world.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
2. Qui aestimaverunt lusum esse vitam nostram, et conversationem
vitae compositam ad lucrum, omnes insipientes et infelices. (St. Gregory
the Great)
How foolish and unhappy those who looked upon life as a pas-
time and upon money as its goal.
3. Nullum Deo gratius sacrificium ofjerri potest quam zelus anima-
rum. (St. Gregory the Great)
No sacrifice is more acceptable to God than zeal for souls.
4. Curare ut quisquis sacerdoti iungitur, quasi ex salis tactu, aeternae
vitae sapore condiatur. (St. Gregory)
Whoever comes in contact with a priest should endeavor, as if sea-
soned with salt, to savor of things eternal.
5. Salus est animae et corporis sobrius potus. (Sir. 31, 37)
Moderation in drinking is good for body and soul.
But the most solemn keepsake Don Bosco gave at the close of
this year was the remembrance of their deceased schoolmates: in
March, Dominic Savio, the cleric Garigliano,1 and Dominic Lupo
who died at home; in August, Alexander Re of Caselle who died
at SS. Maurice and Lazarus Hospital; and in November, Marcellus
Bordoni who died at Camerano, his home town.
1 See p. 139. [Editor]

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CHAPTER 63
.r.i. New Sodality at the Oratory
THE January 1858 issue of Letture Cattoliche, entitled
Reflections on the Epistles and Gospels of Sundays and Feasts of
Our Lord, factually proved that the Church, far from hiding the
Holy Scriptures-as alleged by Protestants-constantly offered them
to the faithful for their meditation. The gospel reflections were taken
from the Appendix of the incomparable Life of Our Lord Jesus
Christ by Father Charles Massini; those on the epistles-in the same
style-were the work of a devout and scholarly priest.
While this booklet aimed at furthering the active participation of
the faithful in the liturgy of the Mass, a new sodality-the Knights
of the Altar-was being started at the Oratory to promote the same
goal. It was the brainchild of the cleric Joseph Bongiovanni, founder
of the Blessed Sacrament Sodality, of which the Knights of the Altar
Sodality was to serve as auxiliary. Besides promoting the decorum
of God's house, its primary purpose was to foster priestly vocations,
especially among the more devout students of the upper grades.
After adequate training, the Knights of the Altar were allowed to
serve Sunday Mass in cassock and surplice and to assist in a body
inside the sanctuary at the sacred services on the principal feasts of
the year. They were also trained to be torchbearers, acolytes,
thurifers, cross-bearers, and masters of ceremonies at solemn high
Mass, Vespers, Benediction of the Blessed Sacrament, processions,
Holy Week services, and funerals.
The Knights of the Altar were to be under the direction of a
liturgically-minded, zealous, and devout priest-usually the catechist
of the house who, in turn, could delegate the care of cassocks and
surplices and the duties of master of ceremonies to senior altar boys.
The first president of this sodality was the cleric Joseph Bongio-
vanni himself. This was an exception to the rule and a tribute to his
517

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
uncommon qualities. Both then as a young cleric and later as a
priest, he was extremely zealous in forearming the Oratory boys and
the faithful against Protestant errors, and even more so in con-
vincingly presenting the Catholic doctrine on the real presence of
Our Lord in the Holy Eucharist.
Bongiovanni also made his Knights of the Altar so conscious of
the dignity of their office that people, upon seeing their devout and
modest bearing at church services and processions, could not believe
they were ordinary school boys. We shall report [in the Appendix]
the regulations of this sodality as amended and approved by Don
Bosco.1
To these regulations Don Bosco added a practical norm to aid
the sodality president in maintaining fervor and efficaciously amend-
ing thoughtless breaches of propriety while serving at the altar. He
formulated it as follows: "Should any Knight of the Altar fail to
perform his duties in an edifying manner, the president may either
dismiss or suspend him as the case demands. In the latter instance,
the director may allow the member to attend the weekly meetings
so that his conduct may improve."
From this time on, the Knights of the Altar added a greatly ap-
preciated luster not only to the more solemn liturgical feasts at the
Oratory but also in several churches and religious institutes in Turin
that were entirely dependent upon them. Especially during Holy
Week, those Knights of the Altar who were not needed at the
Oratory went out to help in the parishes, at times serving succes-
sively in several of them. This practice still continues today [1905].
This sodality gave the Church many priests, but what it cost the
cleric Bongiovanni is known only to his guardian angel. The mem-
bers, too, shared his joys and sorrows and the petty persecutions of
young scoffers present in every school, but this was only a fraction
of the difficulties he encountered in encouraging the good and in
putting up with occasional taunts from those who did not under-
stand or appreciate his aims and the excellent results he achieved.
Don Bosco watched, encouraged, and backed the cleric and his
Knights of the Altar, even though he frequently seemed to tolerate
some good-natured criticism and teasing. He was pleased to notice
that the sodality members were better able than others to endure
1 See Appendix 22. [Editor]

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A New Sodality at the Oratory
519
such harassment with a smile; ignoring human respect, they were
proud to serve the Lord.
Don Bosco's interest in their deep and manly religious formation
also had another aim. He insisted that, as far as possible, the choir-
boys should belong to the Knights of the Altar Sodality, although
singing was to still remain their primary duty. He made it clear that
the catechist was not to make them serve at the altar when they
were needed for singing. "They should serve at the altar," he said,
"on the less solemn feasts when the Mass is in Gregorian chant."
A prudent and wise norm!
The choirboys [at the Oratory] formed the largest group. In-
escapably they were not as supervised as the rest on the way to and
from rehearsals and in the choir loft. Sometimes, on solemn feasts,
they were called out of town, and so their conduct and devotion
had to be exemplary. Nothing is more edifying to a congregation
than the sight of choirboys receiving Communion very devoutly at
an early Mass and then singing with heartfelt Faith at a solemn high
Mass. Another aspect for consideration when these boys were in-
vited to other towns was that they had to board with various families,
as arranged by the pastor or chairman of the festivities. In such
circumstances a less virtuous boy could be tempted to offend God,
whereas a more virtuous one would know how to cope with the
situation. As a matter of fact, one of these choirboys once silenced
a dinner guest of the family that was boarding them when that guest
started an unbecoming conversation. On another occasion, a choir-
boy effectively refuted someone who had begun to slander religion
and priests. Several times, on the eve of feasts, when these choristers
went to the homes where they were to spend the night, some families
served them meat [even though these were days of fast and ab-
stinence]. "Don't worry," they told them. "Don Bosco will never
know it!" However, the boys would answer bravely: "We know that,
but God will!" and they would not touch the meat.
Clearly, Don Bosco wanted his choirboys to be a living sermon
wherever they went, and that is why he wanted them to belong to
the Knights of the Altar Sodality. By their demeanor they won love
and admiration for the Oratory. On several occasions they were
praised for their brave stand, even by those who thoughtlessly had
failed to respect the innocence of their age.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
On the feast of the Purification of Our Lady [February 2, 1858],
the Knights of the Altar, wearing cassocks and surplices, made their
solemn dedication to Divine worship by assisting in the sanctuary
at the Community Mass said by Don Bosco and served by two of
them. It was not their first appearance, however; this had taken
place a few days before on the feast of St. Francis de Sales [which
had been solemnly observed on Sunday], January 31. Serving as
acolytes on these occasions was still a privilege of the clerics, and
they did not relinquish it for many years. L'Armonia described the
festivities in honor of St. Francis de Sales in its issue of Thursday,
February 4, 1858.2
Meanwhile, Don Bosco had hastened to give the Paravia Press
two other issues of Letture Cattoliche in order to be free to journey
to Rome to discuss with the Vicar of Christ the ways and means to
give his newly formed society a permanent basis.
The February issue of Letture Cattoliche, entitled The Lenten
Season, was printed anonymously. It contained brief but important
historical and moral pointers on the Lenten fast whose origin dates
to apostolic times, on the obligation to observe it, on dispensations
and indults granted by the motherly goodness of the Church, and on
ways and means to sanctify the Lenten season.
A review of this booklet appeared in the March 11 issue of
L'Armonia.3 The March issue was entitled The Lives of the Popes
St. Anicetus, St. Soter, St. Eleutherius, St. Victor I, and St. Zeph-
yrinus. Though anonymous, it was undoubtedly authored by Don
Bosco. The booklet covered the following topics: the general prac-
tice of sacramental confession at the times of these popes, the
heresies and violent deaths of heresiarchs, the Eucharistic fast, the
Friday abstinence, the Easter duty, the martyrs of Lyons, and Saints
Felicitas and Perpetua.
Since the March issue marked the beginning of the sixth year of
publication of Letture Cattoliche, Don Bosco sent out a circular in
February.4 During that month he also met a need of Letture Catto-
liche-which was now well known in Lombardy, Tuscany, Sardinia,
the province of Nice, and the Trento area-in that he finally found
2 See Appendix 23. [Editor]
3 See Appendix 24. [Editor]
4 See Appendix 25. [Editor]

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521
some help in a good young man, Caesar Chiala, a former pupil
during the early days of the St. Francis de Sales Festive Oratory.
Intelligent, good-natured, and well instructed in his Faith, he was a
postal employee when Don Bosco invited him to work with him on
the booklets. He accepted and continued to do so for many years.
He proofread and translated pamphlets from the French, and many
anonymous issues of Letture Cattoliche were authored by him, al-
though J?on Bosco carefully edited them. He lived in Turin with
his mother, and after supper he would regularly come to Valdocco
to work late into the night. Very often he stayed overnight, and at
such times he would devoutly hear Mass with the boys on the fol-
lowing morning, thus giving a fine example. For breakfast he, too,
munched on day-old bread with the young clerics, and then went to
his job at the post office. Sometimes he accompanied Don Bosco to
Becchi to continue working with him on some issue of Letture
Cattoliche, and there, too, he was satisfied with a piece of bread for
breakfast.
Now that he could count on the steady preparation of new issues
even during his absence, Don Bosco set about winding up some
matters he had initiated with government officials on behalf of
priests who sought his influence to vindicate their rights, obtain
favors, or be relieved of an unfair burden. The letter we shall quote
here-one of many-was written during this period by the wife of
Count Ponza of San Martino. This noble lady assured Don Bosco
of her good offices to help Canon [Peter] De Gaudenzi, the arch-
priest of the Vercelli cathedral:
[No date]
Very Reverend Father:
Please forgive me if I inconvenience you by enclosing a letter for the
archpriest of Vercelli. I am afraid I did not write his address correctly,
since I passed his letter on to my husband for his information. I hope
that things will turn out well, especially because of your interest. This
I owe you because I deeply esteem and sincerely admire you as a model
of true Christian charity.
You have greatly comforted me by the assurance that you will
remember my children in your prayers. This is my guarantee of special
heavenly favors. My little boy Coriolano is preparing for his First Com-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
munion this Easter. Perhaps his entire religious outlook in life may
hinge on this solemn event. You can imagine a mother's anxiety as
I look forward to this occasion. If you could increase his fervor by some
holy exhortation, I shall bless you for the rest of my days. My children
are my worry and my delight. If the Lord grants that they grow as
truly good Christians, he will have given me a superabundant share of
joy upon this earth. May Your Reverence forgive me for this digression.
I remain, with the most profound esteem,
Minervina of San Martino, nee De Bagnola
Meanwhile, on the advice of Father Cafasso and Father Borel,
Don Bosco again wrote to Archbishop Fransoni, detailing his plans
to found a religious society with simple vows whose members would
retain all civil rights as free citizens, even after profession. In the
same letter Don Bosco also informed his archbishop that he would
follow his suggestion and journey to Rome. The ar~hbishop was
very pleased, and from his home in exile he sent Don Bosco a warm
letter of recommendation that clearly indicated his good will toward
him. The letter praised Don Bosco's charity and zeal for the edu-
cation of boys and brought out the good religious and moral results
already obtained in Turin through his festive oratories. Then, re-
spectfully but most earnestly, he implored the Holy Father to gener-
ously help Don Bosco with his enlightened advice and to support
him with his supreme authority.

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CHAPTER 64
Don Rosco's First Journey to Rome
QN February 9 [1858], Canon Celestine Fissore, pro-
vicar-general [of the archdiocese of Turin] formally granted Don
Bosco a two-month leave of absence. Meanwhile, the cleric John
Turchi had neatly copied out the constitutions of the future Salesian
Society at Don Bosco's request so that he might submit them to the
Pope for his approval. His passport ready, Don Bosco planned to go
to Rome by sea and then to return through Tuscany, Parma, Pia-
cenza, Modena, and the Lombard-Venetian kingdom. Shortly before
his departure he received letters and visits from friends wishing him
a safe journey and entrusting various errands to him. Count Xavier
Provano of Collegno, one of the oldest Oratory catechists, sent him
this note:
Turin, February 15, 1858
If it is not too much trouble, I beg the Very Reverend Don Bosco to
celebrate a Mass for my intention at the altar of St. Francis Xavier in the
Church of the Gesu in Rome on March 12, or at least during the special
novena to that saint, March 4th to 12th.
Count Xavier Provana of Collegno
At the Oratory, both the clerics and the boys were visibly sad-
dened by the thought of being without their good father for two
months. To cheer them up, Don Bosco spoke to them one evening
as follows: "If you're afraid that you'll be deserted should something
happen to Don Bosco, don't worry! God always knows best. There
are other excellent priests who are ready to be fathers to you. Only
a few days ago, Canon [Lawrence] Gastaldi, whom you know, told
me that he would have no difficulty in obtaining permission to come
here and take my place. Thus you can see that your future welfare
523

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
is assured. However, if you are sad simply because I am going away,
I must tell you that I feel the same way too. But I must go for your
own good. One reason for my journey to Rome is to obtain special
favors from the Pope for several of our most generous benefactors
who have promised to continue their support."
He then went on to speak with great warmth of the Pope, ending
with several recommendations for the smooth functioning of the
house; then he sent them off to bed. Among those present were John
Baptist Anfossi and James Costamagna of Caramagna,1 who had
arrived at the Oratory on February 12 [1858], only a few days
before.
With the preparations for his departure completed, Don Bosco
called on Father Cafasso, who gave him a petition to the Holy
Father, the contents of which they had already discussed together
at great length. What Father Cafasso had in mind is well described
in the passage we shall quote from his biography by Canon James
Colombero. 2
After promising Father Cafasso to do his best on his behalf, Don
Bosco asked him to hear his confession-a precaution he always
took before a long journey, even if he had gone to confession only
a few days before.
The following day, February 18, was one to be long remembered.
Don Bosco said a very early Mass. During the night nearly eight
inches of snow had fallen on top of the foot and a half already cover-
ing the ground, but this did not deter him from leaving. As all
prudent people did in those days before setting out on a rather
hazardous journey, he decided to make out his will in order to avoid
complications for the Oratory in the event-as he jokingly remarked
-that he might end up as food for the fish of the Mediterranean.
The notary was late, but Don Bosco waited for him, even though
he was anxious not to miss the train. The formalities took only a
short time; Joseph Buzzetti and James Rossi, the elementary day
school teacher, signed as witnesses.
At eight-thirty in the morning, while it was still snowing, Don
1 He became a Salesian and was ordained a priest in 1868. In 1887 he led the
third group of Salesian missionaries to Argentina. In 1895 he was consecrated
bishop and appointed first Vicar Apostolic of Mendez and Gualaquiza in Ecuador.
He died in 1921. [Editor]
2 See Appendix 26. [Editor]

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525
Bosco tore himself away from his pupils with the emotion of a father
leaving his sons. Many wept unashamedly, as if they were afraid that
they would never see him again. On leaving the house, Don Bosco
made his customary Sign of the Cross, saying: "Let us go in nomine
Domine," and then he hurriedly trudged to the railroad station
through the snow.
The cleric Michael Rua accompanied him on the journey in hi~
role as secretary, but all the Oratory boys followed him like loving
sons in their hearts, thoughts, and most fervent wishes. Thereafter,
to obtain his safe journey from God, every morning a select group
of devout lads went to Communion, many more made visits to the
Blessed Sacrament during recreation, and quite a few practiced acts
of self-denial. The prayers and sacrifices of so many loving sons
found favor with the Lord.
When Don Bosco arrived at the station, he looked for the cleric
Angelo Savio who had planned to board the same train, but he
could not find him. Savio had been the first Oratory cleric to receive
an elementary school teacher's certificate, and Don Bosco had
loaned him for a year to a boy's orphanage in the province of Ales-
sandria. He had made this sacrifice in answer to the persistent re-
quests of the superiors of that orphanage who had probably also
enlisted the support of Father Charles Braggione, a dear friend of
his. Father Mentasti, a distinguished painter, joined Don Bosco and
the cleric Rua as a traveling companion.
The train left at ten o'clock. Don Bosco sat down beside a well-
mannered, bright-looking ten-year-old boy, and he soon struck up
a conversation with him. From a few words said by the child's
father sitting next to him, and from the boy himself, Don Bosco
learned that they were Jews and that the boy was attending the
fourth grade of a Jewish private school, although the level of instruc-
tion afforded him there was comparable to that offered in our own
second grade. The boy, however, was very bright, and since his
father was pleased by Don Bosco's interest, he urged him to test
the boy's knowledge of the Bible. Don Bosco questioned him on
the creation of the world and of man, on the earthly paradise, and
on the fall of our first parents. The boy did pretty well in his
answers, but Don Bosco was very surprised to see that he knew
nothing of original sin or the promise of a Redeemer.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Doesn't your Bible tell you," Don Bosco asked, "what God
promised to Adam when He sent him out of Eden?"
"No," the boy answered. "What was it?"
"Well, God told the serpent that since it had deceived the woman,
a man born of another woman would crush its head."
"Who would that man be?"
"The one who was to come and free mankind from the devil's
bondage."
"When will He come?"
"He has already come! He is the one we call. "
At this point the father intervened, saying: "We do not study
these things because they do not concern our law."
"I think you would be wise to study them," Don Bosco replied,
"because they are found in the books of Moses and of the prophets
in whom you believe."
"Very well, I'll give it some thought," the father said. "Now
ask him something about arithmetic."
Don Bosco realized that the man did not want him to discuss
religion with his son, so he changed the subject and entertained
the people in that compartment with interesting and humorous
stories.
At Asti the boy had to get off, but he could hardly bear to part
from Don Bosco. Tearfully he clutched his hand and between sobs
managed to say: "I'm Leon Sacerdote of Moncalvo. Please remem-
ber me. I hope to see you again in Turin." His father-perhaps not
too pleased by his boy's fondness for a priest-in order to distract
him, told Don Bosco that at his son's insistence he had looked all
over Turin for a history of Italy, but unsuccessfully. He then asked
Don Bosco if he would try to find him such a book. Don Bosco
promised that he would do so on his return from Rome, and he
assured him that it would be one written especially for youngsters.
At Alessandria, Don Bosco saw the cleric Angelo Savio getting
off the train, and he was able to say good-bye to him and give him
some parting advice. He was glad that Savio had not missed the
train.
After a stop at Serravalle, the train cruised through ravines,
tunnels, and viaducts in the steep and lofty Apennines until it
reached Busalla. Here two mountaineers got into Don Bosco's com-

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partment and sat beside him. One of them was pale and sickly, and
he looked quite pitiful in contrast to his healthy partner who, though
nearly seventy, seemed as vigorous as a twenty-year-old. He was in
his shirt sleeves with only an undershirt, aside from a coarse jacket
that he draped over his shoulders as a concession to custom. He
wore short pants and leggings that were almost entirely unfastened;
his knees were bare and weather-bitten. Don Bosco, who was
always eager to chat with ordinary people, started a conversation
and then asked: "Why don't you put your jacket on to keep warm?"
"Look, Father," he replied, "we mountaineers are used to wind,
rain, snow, and ice. We hardly know when it's winter. Even at this
time of year, our children go barefoot in the snow. It's fun for
them; they mind neither heat nor cold."
Later on Don Bosco commented: "To me this was further proof
that the body is able to adapt itself to any situation. Those who
overprotect it are only exposing themselves to serious discomfort~
which do not in the least bother someone who has been accustomed
to hardships."
Meanwhile, the snow was gradually vanishing as the train con-
tinued toward the coast of Genoa. They began to see green banks
and flowers, and then almonds in full blossom, and even budding
peach trees; finally Genoa and the sea came into view.
When the train steamed into the station, Father Montebruno's
brother-in-law and several boys greeted Don Bosco and Michael
Rua and helped them with their luggage. Then they all went to
Father Montebruno's hospice for young artisans at Carignano where
Father Montebruno himself warmly welcomed them. It was already
three-thirty in the afternoon. Except for a cup of coffee before
leaving, Don Bosco and Rua had eaten nothing all day. They sat
down for a repast and then visited the classrooms, workshops, and
dormitories. Don Bosco felt as though he were back in Pinardi's
house, for it was very similar to that building. The hospice housed
thirty boys, while another twenty had· their sleeping quarters in
Canneto. Their daily fare was a large bowl of soup at dinner and
a bun at breakfast and supper which they ate while playing.
After completing a tour of the house, Don Bosco had a brief
talk with Father Montebruno about merging their institutes, and
then he took a walk into town with the cleric Rua. After a short

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
while a strong wind arose, and he therefore decided to go to the
Dominican monastery at Santa Maria di Castello. Father Cottolengo,
the brother of the founder of the Little House of Divine Providence
in Turin and the pastor of this very ancient church, received the
two welcome visitors very warmly and served refreshments. He
also prevailed upon them to stay overnight. They had an extremely
pleasant evening. After Rua had retired, Don Bosco and Father
Cottolengo continued to converse until one in the morning.
Later that morning Don Bosco said Mass at the altar of Blessed
Sebastian Maggi, a Dominican monk who had died over three
centuries before. His body is a permanent source of wonder, since
it is still intact and pliant, thus giving one the impression that he
had just died. Many votive offerings and other tokens of graces
received hung about his altar-a much revered destination of de-
voted pilgrims.
Don Bosco had hoped to leave Genoa on the morning of the
19th, but he was in for a disappointment. Unfavorable winds
delayed his boat's arrival, obliging him to wait until the evening.
One might well say that those twenty-four hours in Genoa were
an exercise in bilocation, for though his body was there_, his mind
and heart were in Turin. Had he known of this unexpected delay,
he would have been able to spend one more day with his boys.
He also had to get a visa. Chevalier Scorza, the papal consul at
Genoa, received him very courteously and insisted on sending the
necessary documents to the police himself. He also tried to obtain
reduced passage fares for him, but he did not succeed. As a last
show of consideration, he gave him a letter of recommendation to
the papal delegate in Civitavecchia, and he entrusted him with a
few errands to take care of in Civitavecchia and Rome.
After booking passage for two on the steamship "Aventino," Don
Bosco and the cleric Rua had dinner with the Dominican Fathers,
who were extremely cordial and begged Don Bosco to deliver
several letters in Civitavecchia and Rome. Then he and Rua went
to say good-bye to Father Montebruno at Carignano. At six-thirty
that evening they bade a fond farewell to several distinguished
priests who had gathered to wish them hon voyage; among them
was that holy priest and most zealous apostle of boys, Father Louis
Sturla, who had recently returned from his mission in Aden, Arabia.

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The boys, entranced by Don Bosco's kind words and a treat he
had given them at dinner that day, had taken a great liking to him,
and they were sorry to see him leave. Several escorted him to the
waterfront; then, jumping nimbly into a rowboat, they insisted on
taking him to the ship. There was a strong wind blowing, and our
two travelers, unaccustomed to boat rides, were afraid that the boat
might capsize at every wave, whereas their young friends seemed
to enjoy the fun.
Twenty minutes later they reached the ship. Don Bosco and the
cleric Rua ,climbed aboard; then, after depositing their baggage in
one of the public rooms, they sat down to rest for a while and to
take a look at their new surroundings. The rest period, however,
caused them some inconvenience, since they had boarded the ship
just at dinner time and, being unfamiliar with the routine, had not
gone down to the dining room. When they inquired about dinner,
they found out that it was over and that meals were no longer
served. For supper that evening, Rua had an apple, a bun, and a
glass of wine, while Don Bosco ate a piece of bread and sipped a
little wine.
After this frugal meal they went on deck to take a look at their
ship. It was one of the largest in port. Its run was between Marseille
and Malta, with stopovers at Genoa, Leghorn, Civitavecchia,
Naples, and Messina.
Our two travelers were assigned berths. At ten o'clock the ship
weighed anchor and under favorable winds put out to sea at full
speed. Don Bosco became seasick and had a miserable time for the
next two days. He found some relief only by lying on his berth
stretched out full-length whenever his stomach permitted him to
doso.
The first night he suffered so much that he found comfort neither
in nor out of bed. He got up and took a look at Rua to see if the
young cleric were seasick too. Luckily, Rua felt all right except
for some fatigue. However, upon seeing Don Bosco in such bad
shape, he got up at once to do whatever he could for him.
At dawn on February 21, the ship arrived at Leghorn. The pas-
sengers were allowed to disembark and stay ashore from seven until
five in the evening if they obtained a visa. This entailed a fee,
gratuities, and other nuisances.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Although Don Bosco wanted to go ashore to say Mass and visit
some friends, he did not feel well enough and had to forego the
opportunity. In fact, after only a few minutes on deck, he had to
return to his berth, totally abstain from food, and hope for the
best. A young steward named Charles felt sorry for him, and every
once in a while he would come around to help. Since the young
man was so kind and courteous, Don Bosco began talking with
him. Among other things, he asked him if he did not feel uneasy
at visiting a priest so often with so many people looking on who
might ridicule him. "No," the steward replied in French. "Besides,
nobody minds. Everyone likes you and would like to help you.
Also, my mother taught me to be very respectful to priests, be-
cause in that way God will bless us."
He then went for the ship's doctor whose friendliness somewhat
comforted Don Bosco.
"Do you understand French?" the doctor asked him.
"I understand all languages," Don Bosco replied, making an
effort to jest, "especially sign language." The doctor smiled appre-
ciatively and, after examining him, said that he was running a
temperature and that some tea would do him good. Don Bosco
thanked him and asked his name. "I am Dr. Jobert, of Marseille,"
he replied.
Charles immediately brought in a hot cup of tea, and then a
·second and a third one at short intervals. The treatment really
helped Don Bosco; he broke out into a slight sweat and was then
able to sleep for a while. At about five in the evening the ship
weighed anchor and took to sea. Don Bosco again got seasick, £tnd
for the next few hours he had a very miserable time. Then, either
because his stomach was empty or because he was utterly exhausted,
or perhaps because he was getting used to the rolling of the ship,
he fell asleep and rested until six in the morning, when they reached
Civitavecchia.
This rest somewhat restored his strength, although he was still
weak from hunger. While the passengers packed their suitcases,
the captain gave their passports to the police and secured a landing
pass for each.
After his return to Turin Don Bosco described the scene to his
boys:

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Don Bosco's First Journey to Rome
531
I stepped into a boat. From then on all I did was pay out money:
a lira per person for the ride plus half a lira for each piece of luggage;
a half-lira tip to the customs inspector, a half-lira to the porter for
leading us to the coach, a half-lira more for loading our luggage, an-
other half-lira for the short ride to the visa office, two lire for the police
stamp on the passport, and finally one and a half lire to the papal consul
for the visa. It was simply a matter of having one's wallet ready and
sufficiently full. Unfortunately, my wallet was not a fat one. Then, too,
we had to change currency and trust the money changers. The customs
inspectors, however, did respect a package bearing the papal seal, ad-
dressed to Cardinal Antonelli, in which I had my more important docu-
ments and belongings. On the whole, the customs officials, trusting my
honesty, were courteous, and they let me through without inspecting my
luggage.
Since it was a Sunday and Don Bosco had not said Mass aboard
because of his seasickness, he hastened to inquire where he could
hear Mass. Then, since time permitted, he called on the papal
delegate who warmly welcomed him and offered his services. Notic-
ing Don Bosco's name in the letter of recommendation written by
the papal consul at Genoa, he remarked that he had often heard
of a priest by that name in Turin, and he wondered if Don Bosco
knew him. With a laugh, Don Bosco replied: "I'm that priest."
When he left, the papal delegate invited him to call again on his
way back.
Don Bosco and Rua then went to the Dominican monastery to
hear Mass, arriving just as high Mass was about to start. He ad-
mired the behavior of the congregation and enjoyed the devout,
melodious singing. Both the chant and the music were simple and
inspiring.
In the meantime, their traveling companion, Father Mentasti,
was furious because the mail coach for Rome was about to leave
and his two friends were nowhere in sight. Informed of this, Don
Bosco and Rua hurried to the coach which left immediately, drawn
by six strong horses, on a scenic thirty-nine mile trip through green
meadows and hedges bright with flowers. The delight that Don
Bosco felt was clearly indicated by his humorous and pleasant re-
marks.
After an eighteen-mile ride along the coast, the travelers took

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
an hour stopover at a small village called Palo while the horses
were being changed. Don Bosco, Rua, and Father Mentasti took
advantage of the delay to have lunch at a nearby inn. The seasick-
ness, the disembarking formalities, and Father Mentasti's hurry to
leave Civitavecchia had made Don Bosco and Rua forget about
food, but now they were hungry. They were served quickly, and
since they were famished, they swiftly disposed of the food put
before them.
As they ate, their waiter stood huddled in a comer wrapped in
a cloak. He looked emaciated, pale, and trembling-a picture of
death. Halfway through their meal, he came over to Don Bosco
and asked: "Father, you were seasick, weren't you?"
"I surely was," replied Don Bosco, "and now I'm quite hungry."
"I know, but take my advice, Father; don't eat anything more,
or you'll have a recurrence of your trouble. I've had experience in
these things."
Don Bosco thanked him, and in their conversation he learned
that the man was the innkeeper and that for several months a ter-
rible fever had been sapping away his life.
"Do you know of any medicine to help me?" the innkeeper
asked.
"Yes, I do," Don Bosco answered.
"What is it? Please tell me! I shall be most grateful, I assure you."
"First I must know if you're a good Catholic."
"I'm a Catholic."
"Then from today on, for three months, say daily an Our Father
and Hail Mary in honor of St. Aloysius and a Hail, Holy Queen to
the Blessed Virgin. If you have faith, you can be sure that the
fever will leave you."
"For some time now I haven't been going to church too regu-
larly."
"That's all the more reason to do so now and put your trust in
God," Don Bosco said. "I'll write you a prescription that will cure
you forever of this fever." The innkeeper was overjoyed. Not know-
ing how else he might show his gratitude, he kissed Don Bosco's
hand again and again.
Don Bosco also had an amusing experience with a papal carabi-
niere named Pedrocchi. Both Don Bosco and the man thought they

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533
knew each other and exchanged cordial greetings. When they real-
ized their mistake, they considered it a happy error and struck up
a friendship. The carabiniere treated Don Bosco to coffee and he
reciprocated with rum. Then when the man asked for a keepsake,
Don Bosco gave him a medal of St. Aloysius Gonzaga. Ever serene
and cordial, he gained new friends everywhere among all sorts of
people.
The travelers again boarded the coach. Their longings bore them
closer to Rome even faster than the horses did, so that at every mo-
ment they thought they were already there. The jolting of the ve-
hicle did not bother Don Bosco at all. Meanwhile, it grew dark.
Finally, at ten-thirty in the evening they reached the gates of Rome.
As the coach moved on to its terminal, the travelers were thrilled
by the sight of the Holy City. It was February 21 [1858]. Since this
was Don Bosco's first visit to the city of the popes and he had no
idea of its layout, he gave a guide twelve baiocchi 3 to take them
to the house of Count De Maistre, at 49 Via del Quirinale, Le
Quattro Fontane. Don Bosco and his two companions arrived there
at eleven o'clock and were cordially received by the count and
countess; the other members of the family were already in bed. They
had refreshments and then retired to their rooms.
3 A copper coin worth five centesimi, it was used in the Papal States until 1866.
[Editor]

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CHAPTER 65
Don Bosco in Rome
DuRING his stay in Rome, Don Bosco lodged at Le
Quattro Fontane on the Quirinale, so named because each of the
square's four streets is crowned by a perennially spouting fountain.
Count and Countess Rudolf De Maistre, their daughters, and their
sons Francis, Charles, and Eugene (the latter a papal army officer),
treated him with the utmost consideration and affection-the result
of many years of friendship and esteem. They did not have a private
chapel, but there was a convent of Belgian nuns in the same build-
ing and Don Bosco was welcome to say Mass there.
The cleric Rua also stayed with the De Maistres for a few days,
and then he moved in with the Rosminians in Via Alessandrina 7,
where he received a cordial welcome from Father Pagani, the supe-
rior general. Canon [James] Colli of Novara-who later became the
bishop of Alessandria-was also staying there.
The next morning, February 22, Don Bosco, accompanied by
Rua and Count Rudolf De Maistre, went to say Mass at the nearby
church of San Carlo which was served by the Mercedarians. Then,
since it was Lent and he was always eager to hear the Word of
God, Don Bosco went to the Church of the Gesu to hear Father
Rossi, a Jesuit, deliver a sermon on "Temptations." The gravity of
the speaker, his warm persuasive voice, the purity of his style, his
charming manner, and, above all, his sincere dedication to the
care of souls deeply impressed Don Bosco. He was glad that he had
heard that sermon.
On his return to his room, he straightened out his papers, sent
Rua to deliver a few letters personally, and then set out for the
Dominican monastery at Santa Maria sopra Minerva to call on
[Francis] Cardinal Gaude. Since the cardinal was not in and there
534

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535
was still an hour until sunset, he decided to visit the Pantheon, an
ancient and famous monument of pagan Rome. Boniface IV had
diverted it to the worship of the true God and the veneration of the
Blessed Virgin Mary and all the saints by having twenty-eight cart-
loads of relics brought from the catacombs and buried near the main
altar. The temple was renamed Sancta Maria ad Martyres [St. Mary
of the Martyrs] on May 13 in the year 609 or 610.
After this visit, Don Bosco returned to his room to organize his
agenda: contacting prominent people and, under their guidance,
visiting the most important places, shrines, basilicas and churches, of
which there were so many everywhere. His devotion needed an
outlet, his inquiring mind sought the great monuments erected by
the popes, and his soul longed to recall, amid the empire's majestic
ruins, the wonderful and glorious deeds of the martyrs. He was
anxious to enrich his knowledge so that he would be better equipped
to write on church history and the lives of the popes in Letture
Cattoliche. In his desire to be very thorough and see all he could,
including masterpieces of ancient or modem art, he decided to spend
an entire month on this project.
He counted on the cleric Rua to help him, as indeed he did.
Although he lodged with the Rosminian Fathers, Rua went almost
daily to the De Maistres to take Don Bosco's dictation on what he
had learned of the history and traditions of the Eternal City. These
notes are very informative, and we shall draw upon them in closely
following Don Bosco, omitting descriptions that might cause us to
digress. The cleric Rua often went with him on sightseeing trips
and helped with his correspondence. There was also another task
with which Don Bosco entrusted him. On rainy days or whenever
he had some free time, Don Bosco would work on compiling a new
booklet of May devotions entitled Mary's Month. Rua would take
the marked up, corrected manuscript and recopy it in his own neat
handwriting so that it could be forwarded to the printers in Turin.
On the morning of February 23, Don Bosco was thrilled by his
visit to the Church of St. Peter-in-Chains, which was served by the
Augustinian Canons in the southern part of the city. According to
tradition, St. Peter himself built the first Christian chapel on this
spot. It was a memorable visit because St. Peter's chains were ex-
hibited that day-a rare occurrence. Don Bosco and Rua felt priv-

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ileged to touch them, kiss them, and put them about their necks
and on their foreheads.
On leaving the church, Don Bosco made his first move toward
enlisting vital help in the arduous task of having the constitutions
of his society approved. Around nine o'clock he and Rua went to
the Church of Santa Maria sopra Minerva, so called because it is
built on the ruins of a temple dedicated to that goddess. They were
cordially welcomed at the adjacent monastery by [Francis] Cardinal
Gaude who was expecting them. The cardinal was on excellent terms
with Don Bosco, and he conversed with him privately for some
ninety minutes. Delighted with a chance to speak his native Pied-
montese dialect, he questioned Don Bosco on the oratories and
sounded him out on more important matters, such as the state of the
Church in Piedmont. He also listened favorably to everything Don
Bosco told him of the proposed constitutions he had brought along.
The cardinal's words and demeanor showed that his high position
had in no way altered his humility or lessened his love for his native
Piedmont and old friends. Both during this visit and in all his
dealings with the cardinal, Don Bosco was greatly helped by Father
Marchi, a Dominican, who had the deepest regard for him and
offered to help him in every way during his stay in Rome.
In the afternoon, Don Bosco called on Marquis John Patrizi,
the nephew of the cardinal vicar, who lived at Piazza San Luigi dei
Francesi. Don Bosco handed him a letter from Count [Charles] Cays
and then talked at great length about the St. Vincent de Paul Society
in Rome, of which the marquis was a most zealous president. Don
Bosco learned that there were fifteen chapters in the city, all with
ample financial means, and he was delighted to hear that their
charities included homeless boys, on whose behalf two thousand
lire had been allocated the previous year.
Opposite the Patrizi Palace was the magnificent Church of San
Luigi dei Francesi. Don Bosco went in, and then, feeling tired,
decided to go home. (Among other things he had also attended to
a few of the many errands entrusted to him by his friends in Turin.)
As he turned to leave, he heard a friendly voice. It was Father
[Anthony] Bresciani, a Jesuit, inviting him to visit the editorial· of-
fice of La Civilta Cattolica where other Jesuit priests were eager to
see him. Don Bosco promised to do so within the next few days.

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On February 24 he visited Santa Maria Maggiore, the famous
basilica erected at the request of Our Lady on the Esquiline; it stood
on the spot marked by an abundant snowfall that miraculously fell
on August 5, 352 A.D. In this church he venerated the holy
manger of Our Savior, the skull of the apostle St. Matthias-
which was being exhibited on that particular day, a "station day," 1
in the chapel beneath the papal altar-and, finally, a painting of
the Blessed Virgin attributed to St. Luke.
In the evening, after a very frugal supper as was prescribed in
Rome on all Wednesdays in Lent, his hosts mentioned in the course
of the conversation that this prescription was so rigorously observed
in Rome that stores or open-air markets would not even carry meat,
eggs, and butter on those days. This led to a reflection on the loath-
ing which Protestants have of Christian mortifications, of the relics
of saints-a constant reminder of heroic suffering-and of anything
connected with penance and the supernatural.2
On February 25 Don Bosco visited the Church of Santa Puden-
ziana at the foot of the Viminal; on that spot there once stood the
palace of the Roman senator, Pudens, where St. Peter lodged when
he came to Rome. There is a well in this church where, according
to tradition, the bodies of three thousand martyrs were hidden
while awaiting burial. Don Bosco very devoutly said Mass there at
an altar believed to have been used by St. Peter himself. It is
located in a side chapel next to the main altar. Another chapel
commemorates a miracle of the Blessed Sacrament. A priest was
experiencing some doubts about the real presence of Our Lord in
the consecrated Host while celebrating Mass. Somehow the Host
slipped from his hands and bounced twice on the marble steps,
breaking through the first one and making a deep circular impres-
sion on the second. These two marble steps are kept in this chapel
behind iron gates.
From Santa Pudenziana Don Bosco went up the Esquiline to
the Church of Santa Prassede, only a short distance away from
1 It was an ancient Roman custom to meet in one of the churches called "the
station" on certain days, especially during Lent, for the celebration of Mass and
other services. [Editor]
2 The narration by Countess De Maistre of a rather incredible episode about the
centuries-old uncorrupt body of St. Galganus, a soldier, has been omitted in this
edition. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Santa Maria Maggiore. Here, in times of persecution, the early
Christians hid in the baths of Novatus, the brother of Praxides. St.
Praxides did all she could to keep them supplied with essentials;
she also smuggled out the bodies of martyrs for burial, hiding the
bloodsoaked sponges and cloths in the well inside the church. In
one of the chapels is a jasper pillar to which it is believed Our Divine
Savior was tied during His scourging.
From the Esquiline Don Bosco pushed on to the Caelian Hill.
Here he visited Constantine's baptistry, a large basin of precious
marble located in the middle of the Church of San Giovanni in fonte.
After crossing the wide square and admiring the Egyptian obelisk
surmounted by a cross, Don Bosco entered the first and most
famous church of the Catholic world-the Basilica of St. John
Lateran. This is the cathedral of the Pope as Bishop of Rome, and
he takes solemn possession of it soon after his coronation. Beneath
the main altar are the heads of the two Princes of the Apostles, St.
Peter and St. Paul. Another important relic in this basilica is the
table used by Our Lord at His Last Supper.
Emerging from the immense basilica with its five aisles, Don
Bosco again crossed the piazza and entered the building erected by
Pope Sixtus V to house the Scala Santa. This staircase consists of
twenty-eight white marble steps, the very ones that were in Pilate's
praetorium in Jerusalem. Our Divine Savior climbed and descended
these steps several times during His passion, leaving upon the
marble the imprint of His bleeding feet. These imprints can still be
seen through holes in the thick wooden planks that were placed
there as a protective measure after they were worn thin by the knees
of countless Christians ascending them. At the top of the Scala
Santa is the Chapel of the Popes which is filled with precious relics.
Four side staircases lead downstairs.
On February 26 Don Bosco, accompanied by Charles De Maistre
and the cleric Rua, went to the Vatican where one can admire what
is most memorable and most magnificent from both a religious and
an artistic point of view. On crossing the Sant'Angelo Bridge, they
recited the Creed to gain a fifty days' indulgence; then they bowed
to St. Michael's statue which dominates the massive structure of
Hadrian's Tomb-now a fortress-and finally reached the immense
piazza in front of St. Peter's Basilica. It was in this piazza that

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Christians were burned alive by Nero's order. Two enormous four-
tiered semi-circles totaling 284 columns and 88 pillars encircle
the piazza. Two carriages abreast can fit in the space between each
of the four tiers. Above the colonnade are 96 statues of saints. At
the far end of the square, a magnificent flight of steps leads to the
vestibule of the vast basilica. The vestibule itself is heavily adorned
with marble, paintings, and statues. Above is the large balcony
where the Pope gives his solemn blessing. This imposing and majes-
tic fagade supports thirteen colossal statues representing Our Divine
Savior, with St. John the Baptist on His right, and all the Apostles,
except St. Peter, ranged on both sides. In the middle of the piazza
stands an Egyptian obelisk surmounted by a cross containing a relic
of the true Cross. The obelisk is flanked by two spectacular foun-
tains unceasingly spouting jets of water into the air. Don Bosco
and his companions uncovered their heads and bowed to the relic
of the true Cross to gain another fifty days' indulgence.
Five doors give entrance to the basilica. A plenary indulgence
may be gained on any day of the year by visiting it, provided one
has gone to confession and Communion.
As soon as Don Bosco went in, he was so awed by its magnificence
and vastness that he stood rapt in silent contemplation for a con-
siderable time. The marble statues of the founders of religious
orders around the pillars of the central nave were the first to catch
his attention. He seemed to see before him the heavenly Jerusalem.
From the bronze doors at the entrance to the Altar of the Cathedra
the basilica measures 600 feet; the height between the floor and
the ceiling of the nave is over 150 feet. This is the largest church
in Christendom; St. Paul's Cathedral in London is the next largest.
"If we were to add the length of our church at the Oratory to that
of St. Paul's," Don Bosco said laughing, "it would match the length
of St. Peter's." Each chapel in the basilica is as large as an ordinary
church.
Don Bosco started his tour of the basilica on the right aisle,
minutely inspecting each chapel, altar, and picture. He studied each
statue, bas-relief, and mosaic and stood in contemplation before the
splendid tombs of various popes. He also took particular notice
of the tombs of the famous Countess Matilda of Canossa who de-
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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
of Christina Alexandra, queen of Sweden, a Lutheran who, once
she became aware of the falsity of her creed, relinquished the throne
in order to become a Catholic. She died in Rome in 1689.
Don Bosco took down notes concerning the history of every-
thing he saw, but above all he satisfied his piety. He entered the
Chapel of the Holy Column, so called because of a column taken
from the Temple in Jerusalem. It is believed that Our Lord leaned
on it while addressing the crowds. Surprisingly, the portion of the
column touched by Our Savior's shoulders is always free of dust.
He then knelt in adoration in the Chapel of the Blessed Sacra-
ment. There the altar is dedicated to the martyrs St. Maurice and
Saints Adventor, Solutor, and Octavius, his companions, the prin-
cipal patron saints of Piedmont. Near this altar is a wide staircase
leading up to the papal apartments. In the Gregorian Chapel he
noticed above the altar an ancient image of the Blessed Virgin
Mary, dating to the pontificate of Pascal II, who became Pope in the
year 1099.
He made his last stop at the Altar of the Cathedra at the very
end of the basilica. Four gigantic bronze statues stand above this
altar, supporting a stately pontifical throne made of the same metal.
The two front figures represent St. Ambrose [left] and St. Augustine
[right], and the two at the rear depict St. Athanasius and St. John
Chrysostom. The bronze throne encases a precious relic-a wooden,
ivory-paneled chair ornamented with bas-reliefs. It belonged to
Pudens, the senator, and was used by St. Peter and many of his
successors.
After revering this symbol of the infallible magisterium of the
Church, Don Bosco knelt at the Confession of St. Peter;3 then he
went to pay homage to the bronze statue of the Prince of Apostles
that stood beside a pilaster on the right. He respectfully kissed the
slightly projecting foot of the statue that was already partially worn
away by the kisses of millions of the faithful. St. Leo the Great had
this statue cast with the bronze of Jupiter's statue that once stood
on the Capitol as a memorial of his peace treaty with Attila.
Don Bosco had begun his tour of the basilica at eleven in the
morning, and now, at five in the afternoon, he felt exhausted. Ac-
cordingly, he returned to the Quattro Fontane.
3 The crypt in front of the papal altar.

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Don Bosco in Rome
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On Saturday, February 27, the rain prevented him from resuming
his visit to the Vatican which was quite some distance away. He
kept Rua busy writing for a great part of the day. In the afternoon
he called on the diocesan vicar to obtain a celebret, which was
needed by visiting priests in Rome. He then decided to visit several
institutions for boys, hoping to find inspiration and encouragement
for greater efforts toward the spiritual and material welfare of the
Oratory.
He went first to the hospice of "Tata Giovanni" in Via Sant'Anna
dei Falegnami. He was truly pleased by its history, purpose, and
management. The hospice dates back to the end of the 18th century
when a poor bricklayer named Giovanni Burgi, moved to pity by the
great number of orphaned boys roaming the streets, started to take
in a few in a small rented house. God blessed his efforts, for as the
number of boys increased, more room was provided. Gratefully
and lovingly, the boys began to call their benefactor "Tata," which
in the Roman dialect means "Father"-hence the name "Tata Gio-
vanni" by which the hospice is still known. Burgi had little money
but a big heart, and he was not ashamed to beg for his adopted
sons. Pope Pius VI, during whose pontificate [1775-1799] this
home was founded, gave him a house and continued to help him,
and his successors followed his example.
The superior has the title of director, and he is assisted by a
vicar of his own choosing with the right of succession. The age-limit
for admission is from nine to fourteen. The boys remain there until
the age of twenty. The older and more dependable boys monitor
the dormitories, while the more educated teach elementary reading,
writing, and arithmetic to the younger ones. A few clerics and lay-
men give lessons in the evening. Most boys learn a craft of their
own choosing. Since there are no workshops on the premises, they
learn their trade in town, just as the custom was in our Oratory
during its early years. A few are given a liberal arts education,
but only after unquestionable and long-standing proof of excellent
moral character and keen intelligence. The hospice subsists on a
monthly grant of one hundred and fifty lire from Pius IX, donations,
and part of the boy's earnings: fifteen baiocchi went for their sup-
port while the balance was deposited to their accounts.
The hospice, a papal institution, is under the patronage of the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Blessed Virgin of the Assumption and of St. Francis de Sales. The
hours for rising and retiring, the system observed in the dormitories
and in the supervision of the boys, the custom of naming each dormi-
tory after a patron saint-in a word, the whole setup-reminds us
of our own Oratory in Turin. Don Bosco was delighted to learn that
in Turin, unknowingly, he had duplicated Tata Giovanni's work. All
charitable undertakings more or less resemble one another because
ultimately God is their unchangeable prime mover and the Church
is their unalterable inspirer.
As a priest, Pius IX himself had directed the hospice for seven
years and had always regarded it in a personal way. At the time of
Don Bosco's visit, his room could still be seen. That year [1858]
the boys numbered about one hundred and fifty.
"Sunday, February 28, was also a rainy day," Don Bosco
wrote, "so we were not able to get out of doors much. In the after-
noon we went to hear Father [Charles] Curci, S.J., at the Church
of the Gesu; his topic was Joseph before the pharaoh. His popular
and clear style accounted for his large audience.
"We went home at five because we had a six o'clock appointment
with James Cardinal Antonelli, the Secretary of State. Count Rudolf
De Maistre graciously provided a carriage and escorted me to the
Vatican. Wearing the customary mantelletta, I alighted from the
coach and walked up the majestic stairs to the Secretary of State's
office on the third floor, one floor above the Pope's apartment. I
was ushered in at once. To appreciate Cardinal Antonelli's kind-
ness, prudence, learning, and warm regard for our part of the coun-
try, one must meet him. Just dealing with him makes a person ex-
tremely fond of him. It was one of the most wonderful experiences of
my whole life."
The cardinal felt the same way from the first moment he met
Don Bosco, who always was at ease with any class of people. His
poise was such that he could freely speak with princes, ministers,
prelates, kings, and even the Pope himself, without, however, dis-
regarding the homage and respect due to their rank and authority.
Always courteous, simple, and humble in word and deed with the
great and the small, he was the same playful, tranquil, and friendly
Don Bosco that the Oratory boys so loved.
After receiving the confidential letters which Don Bosco had

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brought from Turin, the cardinal conferred with him for almost two
hours on Letture Cattoliche, Storia d'Italia, the festive oratories,
and the students and artisans at the Oratory of St. Francis de Sales.
He then went on to speak of the Holy Father, the latter's flight from
Rome in 1848, his stay at Gaeta, the Oratory boys' offering of 33
lire, and the rosaries which Pius IX had blessed and sent them as a
token of his appreciation. Finally, Don Bosco stated his main reason
for coming to Rome-the need to explain his plans to Pope Pius IX
and receive his advice. The cardinal promised to mention the matter
to the Pope and to obtain a private audience for him.
A little way from Strada Porta Pia4 stands the Church of Santa
Maria Vittoria. A miraculous picture of Our Lady is venerated
above the main altar. Don Bosco visited it in the morning of March
1, drawn by the title "Our Lady of Victory" which is so similar to
the one he was to make known throughout the world-Mary, Help
of Christians. How moved he must have been to see all the trophies
testifying to Mary's powerful protection! Arrayed along the cornices
are many flags wrested from the enemies [of the Faith] by Duke
Maximilian I of Bavaria in his great victory [at Prague in 1620]
against a coalition of Protestant princes. There were also flags seized
from the Turks during the liberation of Vienna and at the battle of
Lepanto.
In the afternoon Don Bosco decided to go with Count Rudolf
De Maistre to St. Michael's Hospice across the Tiber in order
to pay his respects to Antonio Cardinal Tosti, its president. The
cardinal had been in Turin as charge d'affairs to the Piedmontese
government from 1822 to 1829, winning the affectionate regard of
the intelligentsia and the cream of the nobility.
After crossing the river, Don Bosco and the count visited the
Church of San Bartolomeo on the tiny island in the Tiber. The
bones of this apostle are preserved under the main altar. They also
visited the Church of Santa Cecilia which· had_ been erected on the
spot where her house stood, and they venerated her still uncorrupted
body. Finally, they arrived at St. Michael's Hospice.
The main building is over 1,100 feet long, 260 feet wide, and
75 feet high; its perimeter is slightly over half a mile. It houses more
than 800 persons, mostly boys.
4 It is now called Via Venti Settembre. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The cardinal warmly welcomed Don Bosco and Count Rudolf
and entertained them by describing his experiences during the
period of the Roman Republic when he had to find lodging else-
where for fear of assassination. As they were about to leave, he
invited them to return for a tour of the hospice at their convenience,
asking them to let him know the day and the hour.
On their way back to the Quirinal, Don Bosco and Count Rudolf
went up to the Campidoglio where they saw the Senate, the con-
servatory, the museums, and the picture gallery. Then they entered
the majestic Church of Santa Maria in Ara Coeli, on the spot where
the famous temple of Jupiter once stood. A picture of Our Lady
attributed to St. Luke is venerated above the main altar, while in
a room beside the sacristy there is a wonder-working statue of the
Infant Jesus in rich silks adorned by many jewels. As they came out
of the church they saw the Tarpeian Rock on the west side of the
Capitol Hill, from which many martyrs were hurled to their death.

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Don Bosco in Rome (Continued)
ON Monday, March 2, Don Bosco went with the De
Maistre family to the Mamertine prison at the western base of the
Campidoglio. The prison consists of two [vaulted] dungeons, one
below the other. In the lower dungeon, next to a stone column to
which both St. Peter and St. Paul were bound, is a small altar. Here
Don Bosco said Mass for his noble guests and other visitors. They
all drank some water from the spring which is said to have gushed
forth miraculously at St. Peter's command for the baptism of his
prison guards, Saints Processus and Martinian, together with forty-
seven other fellow guards who later were martyred. The spring
gushes forth from a small basin hewn in the floor where the water
remains at a constant level no matter how much is drawn.
. In the afternoon, Duke Scipione Salviati took Don Bosco to Santa
Maria dei Monti to visit the St. Vincent de Paul Society's school
for boys. About sixty boys attended the school, all on free tuition.
Their teacher had them read aloud, answer catechism questions, and
do some problems in arithmetic. The pupils were unabashed, alert,
and sure of themselves. Curious to know if they understood what
they were reading, Don Bosco questioned a few of them and found
that they had not grasped very much. He then courteously gave the
teacher some suggestions which he accepted gratefully. The curricu-
lum consisted of grammar, arithmetic, catechism, and bible history.
Massime Eterne was one of the books they used. Don Bosco sur-
mised that this school had substantially the same goals as all free
schools: to keep boys off the streets and to teach them religion and
the subjects best suited to their position in life. No atte~pt was made
to start them on a liberal education which they could not later pur-
sue; such training would perhaps be useless to them, and in addition
545

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
it could make them unreasonably ambitious and possibly even
harmful to society. All in all, the Oratory's day, evening, and Sunday
classes and those for the young artisans had much in common with
the ones conducted at that school.
At 4: 15 that afternoon, Don Bosco attended a meeting of the
St. Nicholas Chapter of the St. Vincent de Paul Society, presided
over by Marquis [John] Patrizi. At their request, Don Bosco de-
livered a brief address, exhorting them to carry out zealously the
aims of their society and especially to help poor, homeless boys. He
told them that for some time now chapters had been established
among the older boys at the Turin festive oratories and affiliated
with the St. Vincent de Paul Society through the good offices of
Count Charles Cays.1 He explained that the purpose of these chap-
ters was to train young people in works of charity on behalf of
needy families, and thus to more easily persuade parents to send
their children to catechism classes.
The members listened eagerly and promised to try the same ex-
periment with the boys attending evening schools in Rome. They
even invited him to visit those schools.and try to pick a few young
men as a nucleus of an "affiliated chapter."
This exchange of ideas was followed by a discussion on the visits
that had been made, new requests for help, and the sums or coupons
to be distributed. Don Bosco thought that the society gave very
generously, but not with that regularity and well-apportioned allo-
cation of funds that would have made it possible to reach a greater
number of needy families-the first goal of the society. However,
he also readily realized that the traditional generosity of the popes
and the hundreds of charitable institutions operating in Rome did
not allow the society to fragment its donations lest it invite odious
comparisons.
Since the meeting was still going strong and darkness was setting
in over the city, Don Bosco excused himself, quite satisfied with
what he had heard. The meeting was being held some distance from
the Quirinal, but Don Bosco, being in a hurry, did not want to ask
anyone to accompany him since they were still engaged in lively
discussion. After wandering patiently through the city, he realized
that he was lost. Luckily, he spotted a coach which took him home.
1 See p. 308. [Editor]

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547
As previously planned, at 6:30 on the following morning, March
3, he went to St. Peter's with Rua and Count Charles De Maistre
for a more thorough visit of the Confession of St. Peter.2 They first
admired the papal altar which was set majestically on seven white
marble steps [not counting the predella] under the center of the
dome. In front of the altar there is a large rectangular crypt, en-
closed on the top by a rich balustrade around which 112 lamps set
on gilded metal cornucopias burn unceasingly. A double marble
staircase leads to the Altar of the Confession located beneath the
papal altar. The crypt is adorned with precious marble, gilded
stuccoes, and twenty-four bronze bas-reliefs representing the main
events of St. Peter's life. Here Don Bosco was privileged to offer
Holy Mass. The crypt is also adorned with two very ancient images
of Saints Peter and Paul on sheets of silver. St. Peter's tomb rests
below the crypt.
After a long prayer, Don Bosco went back upstairs for a look at
the 450-foot-wide transept. Above the papal altar is the majestic
dome, whose internal diameter measures 1371h feet. Its height and
size and its elaborate mosaics-the work of the most famous artists
-are truly breathtaking. The dome is supported by four massive
piers, each measuring about 235 feet in circumference. Each pier
is dedicated to a saint and has a loggia housing his relics. The four
relics are: Veronica's Veil, a portion of the Holy Cross, the Holy
Lance, and the skull of St. Andrew. Veronica's Veil is believed to
be the cloth with which Our Divine Savior wiped His blood-
smeared Face on hiJ way to Calvary, leaving upon it the imprint
of His features before giving it back to St. Veronica. Reliable per-
sons say that in 1849 this Holy Face was seen to exude blood sev-
eral times and even to change color, thus altering the original facial
features. Canons of the basilica testified to the accuracy of these
reports.
Absorbed in such thoughts that were so soul-stirring for the faith-
ful, Don Bosco approached the Altar of the Cathedra and, after
again paying homage to it, turned to the southern part of the basil-
ica to look at the tombs of other popes and the sumptuous chapels
and altars, especially that of the Virgin of the Column, so called
2 The term "confession" is often used to designate the tomb of a martyr or the
altar built over it and also the crypt in which his relics are kept. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
because of the image of the Blessed Virgin painted on a [marble]
column [transferred here in 1607] from the ancient Constantine
basilica. He also paid his respects to the tombs of several saints:
the Apostles Simon and Jude, St. Leo the Great, SS. Leo II, Ill,
and IV, St. Boniface IV, St. Leo IX, St. Gregory the Great, and
St. John Chrysostom. His last stop was at the Baptistry, the last
chapel of the side aisle, whose font is made of a shell of [red]
porphyry. It was already 12:30, and Count Charles De Maistre
suggested that they postpone their visit to the dome to another day.
After lunch and a few hours' rest, Don Bosco went to take a look
at the Quirinal Palace and the Church of Sant'Andrea with its
marble-rich chapel of St. Stanislaus Kostka, whose relics rest under
the altar. Adjacent to the church is the Jesuit novitiate.
On March 4, Don Bosco and Rua visited the Basilica of Santa
Croce in Gerusalemme and the adjoining Cistercian monastery.
Caught in a downpour, they arrived there soaked from head to foot,
but Don Bosco considered it worthwhile because of the inner joy
that he experienced during his visit.
This basilica is one of seven to be visited to gain certain indul-
gences. According to some, it was built by Constantine the Great
to commemorate the recovery of the Holy Cross in Jerusalem by
his mother, St. Helena. A rather large portion of the Holy Cross
and its inscription are preserved here.
Don Bosco went down to the Chapel of St. Helena, known as
the "holy chapel" because of the soil brought here by the empress
from Mount Calvary. Opposite that edifice is the Gregorian Chapel
where one may gain a plenary indulgence for the souls in purgatory
either by celebrating or attending Mass there. Don Bosco offered
the Holy Sacrifice at this altar. The abbot, Father Marchini, a Pied-
montese, went out of his way to please him, taking him through
their library which had a wealth of ancient manuscripts.
Since it rained almost uninterruptedly the next day, March 5,
Don Bosco took care of his correspondence. Also on that day,
Count Charles De Maistre brought him the sad news that Father
Lolli, the rector of the Jesuit novitiate at the Church of Sant'Andrea
a Monte Cavallo, had passed away at ten in the morning after a
short illness and the devout reception of the Last Sacraments. Don
Bosco had known him for quite some time. Father Lolli, himself

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549
a Piedmontese, had spent many years in Turin where, besides being
confessor to the late queen of Sardinia, Maria Teresa, he had been
in great demand as a preacher and confessor. Don Bosco joined in
the general mourning and prayers for the repose of his soul.
Count Rudolf De Maistre also warned Don Bosco of an epidemic
in Rome, as a result of which deaths in January and February had
numbered four times above the average. However, this did not keep
Don Bosco from his devotional and cultural trips.
On the morning of March 6 he went with Rua and the whole
De Maistre family to see the imposing St. Michael's Hospice. Cardi-
nal Tosti had a generous lunch ready for them, but neither Don
Bosco nor his friends ate, since they had already had a light meal
before leaving and wanted to observe the Lenten fast.
The cardinal and one of the directors graciously took them
through each floor and hall where boys were being taught trades
and crafts. The hospice had shops for shoemakers, tailors, black-
smiths, carpenters, dyers, hatters, saddlers, and cabinet-makers.
There were also a printshop and a bookbinding shop that manu-
factured all the textbooks for the schools of the Papal States. This
was a monopoly that Pius IX had granted to the hospice as a source
of income. These two shops employed many boys.
The greater number of boys were taught by skilled teachers how
to make carpets and tapestries in the Gobelin tradition, as well as
woodcarving, painting, sculpture, and etching.
Don Bosco visited each shop. Count De Maistre and other
Roman noblemen and priests had already briefed him on the hos-
pice and its organization. They mostly lamented a considerable
deviation from its original purpose. Instead of taking in only poor
boys, it now also admitted boys of wealthy families and relatives of
government employees and important people; thus they were en-
joying what should have gone to the poor. Unavoidably this led to
favoritism and envy.
The daily fare was rich in meat and wine, and level-headed peo-
ple remarked that most pupils could not afford such lavish fare
once they left the hospice. The trades-which were supposed to
support most of the boys-were neglected as commonplace, and
preference was given to crafts, especially carpet and tapestry weav-
ing. Some of these art works adorned many a princely home and

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
brought renown to the hospice. Another complaint concerned the
repressive system in force there with its antiquated corporal punish-
ments which were humiliating even though not very severe.
That very morning Don Bosco's friends had asked him at least to
try to end such abuses by alerting Cardinal Tosti, its president, of
what was being said in Rome against some hospice officials, but
Don Bosco preferred not to become involved in matters of this
sort.
Nevertheless, he took in everything: boys, craftsmasters, teachers,
and assistants. He examined the boys' workmanship and tried to
ascertain the prevalent spirit by questioning several boys at random
with that kindly discretion that was his alone. He also made mental
notes of more important things; he took note of shiny walls and
floors, the healthy flush of the boys' faces, the constant supervision,
the diligent teaching of catechism, and the regular schedule for the
reception of the sacraments. He also found out that all the boys
received a suitable and adequate academic education. All in all,
he decided that despite the more or less serious flaws that were
unavoidable in any human undertaking, a great amount of good
was being done for the boys of the working class, though not as
much as could have been done. For example, he noticed many
boys became ill at ease and visibly apprehensive when their su-
periors showed up or when they had to report to them. Don Bosco
was disturbed at this attitude because these boys were naturally
open-hearted and affectionate. He wondered how could he give an
object lesson to the superiors of the house about the value of his
own system of education.
An opportunity soon presented itself. As he was going through
the vast establishment with the cardinal and some superiors, they
heard a boy whistling and singing. He came bouncing down the
stairs, and suddenly at a bend in the staircase he found himself
face to face with the cardinal, his shop director, and Don Bosco.
The song died abruptly on his lips, and he stopped, head down, his
cap gripped tightly in his hand.
"Is this the way to act after so many warnings and instructions?"
the director asked. "How ill-mannered can you be? Go to your shop
at once and wait for your punishment." Then, turning to Don Bosco,
he added: "Please, don't mind."

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551
"Mind what?" asked Don Bosco after the boy had gone away.
"Did the boy do anything wrong?"
"Don't you think that such loutish whistling was uncivil?"
"But it was not a deliberate infraction. You know very well what
St. Philip Neri used to tell the boys of his oratories: 'Keep still if
you can, but if you can't, shout and jump all you want, as long as
you do not commit sin!' I expect silence at certain hours of the day
too, but I ignore minor, thoughtless slips. Besides, I let my boys
shout and sing in the playground and on the stairways. All I ask is
that they do not tear the place down. A little noise is a lot better
than an angry, sullen silence. But now what bothers me is that the
poor lad is worrying about what's going to happen to him. He may
even be resentful. Don't you think we ought to go and cheer him
up?"
The director courteously agreed. In the shop Don Bosco called
the boy over to him; bitter and dejected he shuffled over. "Come
here, my friend," Don Bosco said to him. "I want to tell you some-
thing. Don't be afraid. Your superior has kindly given me permission
to talk to you."
The boy approached, and Don Bosco continued: "Cheer up!
Everything is all right, provided that you be a good boy from now
on and we remain friends. Take this medal and say a Hail Mary
for me."
Deeply touched, the boy kissed his hand and said: "I'll always
wear it as a remembrance from you."
His companions, who had already gotten word of what had hap-
pened, smiled and greeted Don Bosco as he walked through the
huge shop, while the director, admiring Don Bosco's winning ways,
resolved never again to make so much fuss over such trivial offenses.
Count De Maistre narrated this episode on several occasions.
After visiting the entire institute, the cardinal, Don Bosco, and
their party stepped out onto the terrace that surmounted the entire
building. The Tiber flows quite close to the southern wall of the
building. Several boats were moored at this spot which could well
be called the port of call of small freighters plying the river between
Rome and Ostia. While taking a bird's-eye view of the whole vast
edifice, Don Bosco was quite happy that so many boys were being
so well prepared for life. We surmise that he then conceived the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
holy desire and prayed to God that his boys in Turin might eventu-
ally total the same number. A few years later, that wish was ful-
filled.
It was 12:30 when they came down from the terrace. Since the
cardinal was quite tired and the boys had gone to lunch, the count,
Don Bosco, and Rua took their leave. The cardinal had given to
him and. his companions a drawing of the hospice and an etching
of St. Jerome that had been made by the boys.
They crossed the Tiber by way of the Ponte Rotto. A sudden
downpour forced them to seek shelter in the vestibule of the Church
of Santa Maria in Cosmedin,3 where the podium from which St.
Augustine taught rhetoric is preserved. While waiting out the violent
storm, they noticed in the square in front of them, called Bocca
della Verita [mouth of truth], several yokes of oxen resting in the
mud, heedless of the wind and rain. The men in charge of them
had also taken refuge in the same place, and with enviable zest they
were eating their lunch of rye or cornbread and a chunk of raw
cod which they tore off piece by piece, washing it all down with
water.
Attracted by their simple, good-natured ways, Don Bosco went
up to them and said: "You're hungry, I see."
"Very!" one of them answered.
"Is·bread and fish enough to keep you going?"
"Yes, and we're thankful to God for it. We're poor and can't ex-
pect more."
"Why don't you put your oxen into the stable?"
"We have no stables."
"Do you always leave them out in the weather day and night, just
like that?"
"Always."
"Even when you're home in your own villages?"
"Yes, because we have very few stables. Rain or shine, day or
night, we leave them out."
"Do you also keep cows and young calves outside?"
"Right. We think that if an animal has started off in a stable, it
3 This designation appeared for the first time at the end of the 8th century under
Pope Adrian I. Possibly it may have been prompted by the beauty of the church
(Kosmidion-well-adorned) or by some similarity with the "Kosmidion," a mon-
astery in Constantinople. [Editor]

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should stay in a stable, but if it has been brought up outdoors, out-
doors it should remain."
"Do you live far from here?"
"Forty miles."
"Can you go to church on Sundays and holy days?"
"Sure! We have our own little church. A priest comes, says Mass,
gives a sernion, and teaches catechism. All the people try their best
to come, even those who live far away."
"Do you sometimes go to confession?"
"Certainly! Do you mean that there are Christians who neglect
this sacred duty? Now it's the jubilee year, and we'll do our best
to gain the indulgences."
Such talk revealed the innate goodness of these peasants who,
though poor, were satisfied with their scanty lot and happy with
their station in life as long as they could perform their religious
duties as good Christians and attend to their humble calling. While
they were talking, Don Bosco thought of the great good that regular
missions could do in the plains around Rome. This thought lingered
in his mind the rest of his life.
He had set aside the next day, Sunday, March 7, for a visit to
the magnificent Church of Santa Maria del Popolo where he was
to say Mass and give Communion to several distinguished persons.
Above the main altar is a miraculous painting of Our Lady, at-
tributed to St. Luke. Next to the church there is an Augustinian
monastery. At 9 o'clock, Philip Foccardi, a very devout man who
was a manufacturer of rosary beads and the owner of a religious
articles store, came to pick up Don Bosco in his own carriage.
After Mass and thanksgiving, Don Bosco toured Villa Borghese
and the magnificent Piazza del Popolo, as well as the two churches
flanking both sides of the start of Via del Corso-Santa Maria dei
Miracoli and Santa Maria di Monte Santo. Then he was driven to
the mansion of Princess Patocka, a descendant of the Sobieskis,
former kings of Poland. He stayed for lunch and thoroughly en-
joyed the edifying and lively conversation of the lady guests of the
princess. He spent the rest of the day calling on several other devout
persons who deeply impressed him by their demeanor and conversa-
tion.
Stories about Don Bosco's goodness were being rapidly reported

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
and spread by those who had met him during those few days. Father
Rua declares that many Romans already knew that in Turin in
1849 Don Bosco had brought a boy back to life so that he could
make his confession.4 In fact, they described the episode to him.
From what they said, it was obvious that they were very well in-
formed. Most probably they themselves had heard it from one of
the several Piedmontese prelates, diocesan priests, and Jesuit Fathers
who were in Rome and knew Don Bosco well. His greatest admirer
was Count De Maistre who never ceased telling people about Don
Bosco, whether he found himself in aristocratic homes or the palaces
of cardinals. He was so devout and so highly-respected that every-
body fully believed him.
Although a few people sought Don Bosco's blessing, it does not
appear that he did anything extraordinary on this first visit to Rome,
unless we consider in this category the following episode which was
witnessed by the cleric Rua.
Don Bosco called on a gentleman who was suffering from a tumor
on his knee, blessed him, and said a few encouraging words before
leaving the room. His wife followed Don Bosco out into the hall and
asked whether her husband would recover. Don Bosco replied that
we are in God's hands and that our good Father would do whatever
was best for the sick man. However, the lady insisted on knowing
whether her husband would die of the ailment. Don Bosco's re-
sponse was an evasive one: "Let us fully and prayerfully entrust
ourselves to God's care and everything will be all right. In the
meantime, we must be ready to accept whatever He may will." Far
from satisfied, the woman kept pestering him to the point that
finally, as tactfully as he could, he told· her to resign herself to her
husband's death.
She was speechless, since her husband was not even bedridden.
A few months later, however, when he was back in Turin, Don
Bosco received the news of his death.
On March 8, a beautiful day, Don Bosco went up to St. Peter's
great dome. Canon Lantiesi had procured the necessary passes for
him and his friends. That morning Don Bosco said Mass at St.
Francis Xavier's altar in the Church of the Gesu as he had promised
Count Xavier Provano of Collegno, and by 9 o'clock he was at St.
4 See Vol. III, pp. 349ff. [Editor]

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Peter's with Count Charles De Maistre and the cleric Rua. They
showed their passes and were ushered up a beautiful staircase. At
the roof level of the basilica they read the names of all the famous
people, including kings and princes, who had made the ascent to
the very ball atop the dome. They were delighted to see the names
of several kings of Piedmont and of many members of the House
of Savoy. Before proceeding further up, they strolled over the roof
of the huge basilica. It seemed to be a vast, paved piazza with a
perennially spouting fountain. They also visited the larger bell
which is about ten feet in diameter.
Afterward they went up a narrow spiral staircase that opened
into the first and second interior balustrades of the dome; they
walked around both of them. Here Don Bosco studied each mosaic
individually, and he noticed that although they had appeared to be
small from below, they were really enormous. When he looked down
to the floor of the basilica, the people moving about seemed to be
no bigger than pigmies, and the papal altar itself, crowned by its
hundred-foot-high bronze canopy, looked no larger than an over-
sized chair.
They continued their climb and reached the top of the lantern
above the dome. They were now over 360 feet above the ground.
All about them, the immense horizon faded off into the distance.
There still remained the ball atop the lantern, and to reach it
one had to climb some twenty feet up a vertical ladder as though
through a tunnel. Undaunted, Don Bosco and his two companions
made the ascent. The ball has circular openings all around and is
large enough to accommodate sixteen people comfortably. Here, at
a height of some 400 feet, Don Bosco began to talk about the Ora-
tory, lovingly reminiscing about his boys. Again he reaffirmed his
determination to work for their eternal salvation. After a while, he
began the descent with his friends and did not stop until they
reached the floor of the basilica. Then, feeling a bit tired, he sat
down and listened to a sermon that was being preached just then.
He liked the preacher's refinement of speech and graceful gestures
as he spoke on the observance of civil laws. When the sermon was
over, seeing that he still had some time before lunch, Don Bosco
walked into the sacristy, which is truly magnificent and worthy of
the basilica.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
It was now 11 :30 and he was still fasting, so he had some lunch
with his companions. Afterward, the cleric Rua returned to his
room at the Rosminians' house to do a great deal of writing for
Don Bosco, while the latter went with Count Charles De Maistre to
visit Monsignor Borromeo, the papal majordomo. He received them
graciously, and after a long conversation about the situation in
Piedmont and Milan-the prelate's native city-the monsignor took
their names and Rua's as well, and he listed them among those who
wished to receive a blessed palm from the Holy Father himself.
The Vatican museums are located around the courtyards of the
papal palace where the monsignor had his office. Don Bosco visited
them and saw some truly magnificent exhibits, but he lingered par-
ticularly in the vast, oblong Christian museum to see a display of
the various instruments of torture used on the martyrs by the ene-
mies of the Church. He also admired many paintings of Our Savior,
Our Lady and the saints-among others, the picture of the Good
Shepherd bearing a little lamb on His shoulder. All the paintings
had been found in the catacombs. "This fact," Don Bosco remarked,
"should silence Protestant arguments that the earliest Christians had
neither statues nor paintings."
From the Vatican they returned to the heart of Rome and crossed
Piazza Scossacavalli, where the editorial office of the renowned
Civilta Cattolica was located. He called on them, as he had promised
Father [Anthony] Bresciani he would, and was delighted to see that
the more important staff writers were Piedmontese.
By now Don Bosco felt the need to call it a day and go home,
and so, without further ado, he headed that way. He had barely
reached the Quirinal when Mr. Foccardi saw him pass in front of
his store with Count De Maistre. He immediately invited them in,
and after showing them around he offered to drive them home. Al-
though Don Bosco disliked traveling in a coach, he accepted the
offer with good grace. By a patient daily tolerance of both the rude-
ness of opponents and the importunate attention of friends, Don
Bosco practiced virtue throughout his life. Wishing to enjoy his
company longer, Foccardi had the coach take a long, rambling
course that ended at nightfall.
"As soon as I arrived home," Don Bosco wrote, "a letter was
handed to me. It said: 'The Reverend Don Bosco is informed that

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557
His Holiness graciously grants him an audience tomorrow, March 9,
at 11 :45 A.M.' Although I had eagerly been waiting for this sum-
mons, it filled me with excitement. For the rest of the evening I
could speak of nothing but the Pope and the audience."
Cardinal Antonelli had kept his word.

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CHAPTER 67
First Audience with Pius IX
ON March 9 [1858]-the day scheduled for his papal
audience-Don Bosco said Mass in the Church of Santa Maria sopra
Minerva, one of the most beautiful and magnificent churches in
Rome. Beneath its main altar [in a glass coffin] lies the body of St.
Catherine of Siena. After Mass, Don Bosco called on [Francis]
Cardinal Gaude whom he had to consult before seeing the Pope.
He was given immediate attention and received the desired advice
and information; then he rushed home and hastened to draft the
petitions he intended to present to the Holy Father.
It was not quite eleven o'clock when Don Bosco and the cleric
Rua-dressed in mantellettas-arrived at the Vatican with a thou-
sand things on their minds. Thus preoccupied, they walked up the
stairs to the papal apartment which was guarded by Swiss and Noble
Guards. The guards bowed to them, took the letter that Don Bosco
presented, and led them through several halls to the Pope's ante-
chamber.
Since there were others ahead of them, they had to wait some
ninety minutes. "We spent the time looking about us," Don Bosco
wrote. "The halls were huge, imposing, and carpeted, but not ex-
travagant. The antechamber floor was covered with a plain green
carpet, the brocade on the walls was plain red silk, and the chairs
were unupholstered. A single oversized chair on a somewhat elab-
orate dais marked this as a papal hall. We were pleased to note all
this, remembering the unjust caustic accusations that some people
level at the pomp and splendor of the papal court."
Suddenly a bell rang and the papal majordomo beckoned to Don
Bosco and Rua. The summons came as a shock to Don Bosco, and
he had to get a grip on himself so as not to falter. "This is it!" he
558

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559
said. "Let's go." Rua followed him, carrying a deluxe edition of all
the issues of Letture Cattoliche. At last they stood in Pius IX's
presence and approached him with the ritual triple genuflection-
at the entrance, halfway, and at his feet. Their apprehension almost
completely vanished when they saw that Pius IX was the most
friendly, venerable, and gentle person they could imagine. Unable
to kiss his foot since he was seated at his desk, they kissed his hand.
Rua, remembering a promise that he had made to his companions,
kissed it twice: once for himself and once for them. The Holy
Father then motioned to them to rise and come in front of him.
They did so, but Don Bosco, wishing to abide by protocol when
speaking to the Pope, again knelt down.
"Don't bother," the Pope said. "Remain standing."
We must note here that the majordomo had introduced Don
Bosco to the Pope as "Bosser."
"Are you Piedmontese?" the Pope asked Don Bosco.
"Yes, Your Holiness. Being in the presence of the Vicar of Christ
is the most wonderful thing that could ever have happened to me."
"What work do you do?"
"Your Holiness, I am occupied in educating the young and pub-
lishing Letture Cattoliche ."
"The education of youth has always been an important mission,
but today it is more essential than ever. There is another priest in
Turin who works with boys."
At this point Don Bosco realized that his name had been mis-
pronounced, while at the same time the Pope became aware that
this priest was Don Bosco, director of the St. Francis de Sales Ora-
tory. He now became much more cordial. "What exactly do you
do in your hospice?" he continued.
"A little of everything, Holy Father. I say Mass, preach, hear
confessions, and teach. Occasionally I go to the kitchen to give the
cook suggestions. Sometimes I also sweep the church."
The Holy Father smiled and asked about the boys and the clerics,
as well as about the oratories with which he was already acquainted.
He also inquired how many priests were helping him, what their
names were, and who collaborated with him in the publication of
Letture Cattoliche. Then, turning to the cleric Rua, he asked him
if he were already a priest.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Not yet, Holy Father," Rua replied. "I'm now in my third year
of theology."
"What treatises are you studying now?"
"We're taking Baptism, Confirmation, and. "
The Pope interrupted him, remarking: "Those are the easiest."
He then again smilingly turned to Don Bosco and said: "I still re-
member the boys' contribution that you sent to me at Gaeta and the
fine sentiments accompanying it."
Don Bosco took advantage of this remark to tell him of the warm
attachment his boys had for the Pope and begged him to accept,
as a token of this, a copy of Letture Cattoliche.
"Holy Father," he said, "on behalf of the management of Letture
Cattoliche I wish to offer you a bound copy of all the issues that
have been published up to now. The binding was done by our
boys.
"How many boys do you care for?"
"About two hundred, Holy Father; fifteen are bookbinders."
"Good," he answered. "I want to send each one of them a medal."
He went into an adjoining room and soon returned with fifteen small
medals of the Immaculate Conception. "These are for your book-
binders," he said to Don Bosco. Then he added: "This medal is
for your companion." He turned to the cleric Rua and gave him a
larger medal. Then he handed Don Bosco a small box which con-
tained a still larger medal and said: "This is for you." Since they
had knelt to receive these valued gifts, the Holy Father again told
them to rise.
Thinking that they were ready to leave, Pius IX was about to
dismiss them when Don Bosco said: "Your Holiness, I have some-
thing special to tell you."
"Very well," the Pope replied.
Rua made the ritual genuflection in the middle of the room and
withdrew.
The Holy Father spoke some more with Don Bosco about the
oratories and their good influence, and he praised Letture Cattoliche,
telling him to encourage his collaborators whom he cordially blessed.
Among other things, he repeated with particular .pleasure: "When I
think of these boys, I am still moved by the thirty-three lire they

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561
sent to me at Gaeta. Poor lads! How generous of them to give up
the little they had! It was indeed a great sacrifice for them!"
Don Bosco replied: "We would like to have done more, but we
were very happy to hear that Your Holiness was pleased with our
humble offering. I wish to assure Your Holiness that large crowds
of boys in Turin love you tenderly. Whenever they have a chance
to speak of the Vicar of Jesus Christ, they do so most gladly."
The Holy Father was quite happy to hear this. Returning to the
topic of the oratories, he himself proposed the question:
"My dear Father, you have set many things in motion, but what
would happen to all of them if you were to die?"
Don Bosco, who was about to broach this subject, seized the
opportunity and replied that he had come to Rome expressly for
the purpose of providing for the future of the oratories. Handing
him Archbishop Fransoni's letter of recommendation, he added:
"I have come to implore Your Holiness to tell me on what basis an
institute could be founded that would be suitable to our times."
The Pope read the recommendation of the dauntless exiled arch-
bishop and then questioned Don Bosco on his plans and aims. Very
satisfied with the answers, he &aid: "I see that we are of one mind."
He then exhorted Don Bosco to draw up the constitutions of his
society, and he made several important suggestions in this regard.
Among other things, he told him: "Set up your society in such a
way that the government cannot interfere with it. Yet, don't be
content to bind its members only with simple promises, for in that
case the link between members, or between superiors and subjects,
would not be adequate. You could never be sure of them, nor could
you count on them for any length of time. Formulate your con-
stitutions according to these principles, and then we shall examine
them. It is no easy matter to be in the world and go unnoticed.
Nevertheless, if this is God's will, He will enlighten you. Pray. Then
come back in a few days, and I shall tell you what I think."
Pius IX had the ability to grasp things quickly, and he was swift
in his replies. In five minutes one could discuss matters with him
that would have required an hour with others. Thanks to this, they
not only discussed a new kind of religious congregation but several
other things as well. Don Bosco also asked and obtained various

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
favors-among them the privilege of a private chapel for the Ora-
tory and for the hospice of Father Francis Montebruno in Genoa.1
Don Bosco also presented Father Cafasso's petition concerning
an extraordinary indulgence at the point of death.2 He begged the
Holy Father to grant it and to extend the same favor to him per-
sonally, to all those residing at the Oratory of St. Francis de Sales,
and to an unspecified number of benefactors. Pius IX generously
consented and promised a rescript for Father Cafasso.
Lastly, Don Bosco asked his blessing for all who were in any way
connected with him and his work. The cleric Rua was then called
back in and both knelt. "I'll bless you with all my heart," the Holy
Father said in a quivering voice, while they, too, were deeply moved:
"Benedictio Dei Omnipotentis, Patris et Filii et Spiritus Sancti de-
scendat super te, super socium tuum, super tuos in sortem Domini
vocatos, super adiutores et benefactores tuos et super omnes pueros
tuos, et super omnia opera tua, et maneat nunc et semper et semper
et semper" ["May the blessing of Almighty God-Father, Son, and
Holy Spirit-descend upon you, your companion, those called to
serve the Lord with you, your co-worker~ and benefactors, all your
boys, and all your works, and may it remain now and forever, for-
ever, forever"].
The effectiveness of this unusual blessing of Pius IX is eloquently
proven by the success of the cleric Michael Rua and the subsequent
growth of the Oratory.
Toward the end of the audience, Pius IX asked Don Bosco if
he had already visited St. Peter's, and he gave him full permission
to see every monument and outstanding thing in the Holy City, in-
structing the papal majordomo to open every door to him. "Try to
see all that can be seen," he told him.
"The goodness of the Holy Father," Don Bosco wrote, "and my
own delight in talking to him had protracted the audience beyond
the half hour-in itself a notable time, considering the person
granting the audience-and had even delayed his lunch. We left
the Vatican full of esteem and veneration for the Holy Father, and
on the way home we felt overwhelmed by the numerous proofs of
his benevolence. The memory of this audience will certainly be in-
1 The routine petition and grant have been omitted in this edition. [Editor]
2 See Appendix 26. [Editor]

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delibly impressed on our hearts. Through personal experience we
can say that one need only approach the Pope to find in him a father
concerned, above all, with the welfare of his sons, the faithful all
over the world. Anyone who hears him speak cannot help saying
to himself: 'There is something in this man that one does not find in
others!'"
Don Bosco availed himself of the Pope's permission to visit the
Vatican grottoes. St. Peter's was built over the Constantine Basilica
in order to protect the new structure from dampness. The pavement
of the old basilica is still intact, as is also its lower level, about
eleven feet high, with its piers lopped off at the junction with the
vaults [supporting the floor of the present crypt]. In this crypt almost
all the monuments of the Constantine Basilica were stored-mostly
very valuable paintings and sculptures, mosaics, tombs of the popes
and of famous people, statues, stone tablets, and altars. Don Bosco
later remarked to his boys: "It would take a book to tell all the
wonderful things I saw. I'll just mention one, a picture of Mary,
kn,own as "La Bocciata"-a very ancient image on an altar of the
crypt. It got its name from the following episode. Deliberately or
accidentally, a young man hit the eye of Mary in this picture with
a boccia.3 Tradition has it that blood streamed from the forehead
and eye, staining the cheek which is still visibly blood-red. Two
drops of blood spurted sideways over a stone, and this stone is now
carefully preserved behind an iron gate."
Don Bosco found most fascinating the memory of the Prince of
Apostles. He spent the greater part of the day exploring the "Con-
fession of St. Peter" 4 in the company of Monsignor Borromeo. The
area where St. Peter's tomb is located was opened for him. He
minutely inspected every corner, the walls, the ceiling, and the floor.
He asked if there was anything else to see. "Nothing," he was told.
"But precisely where is St. Peter's tomb?"
"Underneath here, deep down in the very spot it occupied when
the old basilica was still standing. It has not been opened for cen-
turies, for fear that someone might try to break off pieces for relics."
"I'd like to get to it."
"Impossible!"
3 A heavy round wooden ball used in Italy for lawn bowling. [Editor]
4 The tomb of St. Peter. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"I've been told that there is a way of seeing it, though."
"I've shown you everything to be seen; anything more is strictly
forbidden."
"But the Pope has ordered that nothing be kept from me. Should
he ask me about it when I see him again, regretfully I'll have to tell
him the truth."
Monsignor· sent for some keys and opened what looked like the
door of a closet. It disclosed an opening on the floor. Don Bosco
looked into it, but it was pitch-black.
"Are you satisfied now?" Monsignor asked.
"Not yet; I'd like to see what's below."
"How?"
"Send for a candlelighter."
It was brought and lowered into the hole, but the flame of the
wick instantly died out. Besides, the candlelighter was far too short.
Another one with a much longer handle and an iron hook at the
end made it possible to touch the lid covering St. Peter's sarcopha-
gus, some twenty-five feet below. Tapping upon it lightly with the
iron hook, one could tell from the sound that it had struck first iron
and then marble. This confirmed what ancient historians had written.
Don Bosco diligently checked everything so as to be able to cor-
rect accordingly his biography of St. Peter based [so far] on the
writings of Sartorio, Cuccagni, and the Bollandists.

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Don Bosco m Rome (Continued)
a T one-thirty on the afternoon of March 10, Father
Hyacinth, a Discalced Carmelite, came in a carriage to take Don
Bosco and the cleric Rua to the Basilica of San Pancrazio and to the
Church of San Pietro in Montorio on the Janiculum across the
Tiber. The Discalced Carmelite monastery, near the basilica, was
then almost in ruins from the revolution of 1849. We have an ac-
count of the day written in Don Bosco's own hand:
We went into St. Pancratius' Basilica and knelt at the martyr's altar
until Father Hyacinth, after giving each of us a candle, told us to follow
him and a guide into the catacombs through a trap door. This was
located just about in the center of the church and opened into a dark,
deep hole.
Over the entrance were the words In hoc aditu decollatus est Sanctus
Pancratius, martyr Christi [At this entrance St. Pancratius, Christ's
martyr, was beheaded]. Inside, the catacomb was a succession of long,
narrow corridors varying in width and height, now straight, now winding,
at times slanting up or down, intersecting other passages no more than
three feet wide, vanishing into the darkness. We were told that these
corridors are spread over four or five floors and are interconnected by
very narrow, hazardous staircases. On either side of the corridors are
tombs dug out of the tufa in parallel tiers. Here, in ancient times, Chris-
tians-especially those who had been martyred-were buried. The
tombs of the martyrs had appropriate emblems: a palm symbolized their
* victory over tyrants; an ampulla signified the shedding of their blood
for their Faith; the symbol was an abbreviation of Pax Christi [the
peace of Christ] or stood for pro Christo passus [suffered for Christ]. At
times a sketch of the instruments of their martyrdom was engraved on
their tombs; in some instances the instruments themselves had been
entombed with the martyr. When the persecutions endured by the
martyr had not been too cruel, his full name was inscribed with a few
565

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
words relating some outstanding episode of his life. Generally, martyrs'
symbols did not mark the tombs of Christians who had died a natural
death. Occasionally a short Greek or Latin text identified the buried
person. The most customary symbol for Christians was the fish, inasmuch
as the letters of the Greek word formed the acronym "Jesus Christ, Son
of God, Savior."
Our guide led us into a small chamber on whose walls were ancient
inscriptions which we could not read. "This," he told us, "is the spot of
St. Pancratius' grave. Next to him lie his uncle St. Dionysius and an-
other relative." In the center of the ceiling was a painting of a youth-
undoubtedly St. Pancratius. It was not a work of art but quite valuable
in proving that effigies of saints were venerated in the first centuries of
the Church.
"Look at this crypt," the guide said. (Crypt is a Greek word meaning
an underground chamber.) Here the Christians used to gather in times
of persecutions to attend the Divine Mysteries. The original altar still
stands on one side. Generally the tomb of a martyr was used as an
altar. A bit further on, the guide showed us the chapel which Pope
St. Felix used as a place to rest and say Mass. His tomb stands near
this chapel. Here and there we saw remnants of human skeletons. Our
guide assured us that further up could be seen tombs of martyrs and
tablets with intact inscriptions, but we were already exhausted due to
the stuffy, sultry air and the continual strain of trying to avoid tripping
or bumping our heads and shoulders. We felt no better when our guide
added that still more underground corridors were being discovered that
were fifteen or twenty miles long. Therefore, we retraced our steps. On
leaving the church square we noticed this inscription to the left of the
main door of the church: Coemeterium Sancti Calipodii presbyteri et
martyris Christi [Cemetery of St. Calepodius, priest and martyr of
Christ]. Perhaps this cemetery was named after St. Calepodius because
this sainted priest had it dug out or because he himself is buried there.
We wanted to visit this one, too, but we changed our minds when we
were told it would be very hazardous.
We got into the carriage again with Father Hyacinth and rode down
the Janiculum toward the city and the Church of San Pietro in Montorio.
This church also dates back to the time of Constantine the Great and
is richly endowed with statues, paintings, and marble. It also possesses
a miraculous effigy of the Blessed Virgin, known as "Our Lady of the
Letter." Between the church and the nearby monastery stands a small,
round temple, one of Bramante's finest works. We were assured that it
was built over the spot where St. Peter had been martyred. At its rear,

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567
a small staircase leads down into a round crypt; in the center a peren-
nially burning lamp marks the spot where the cross on which St. Peter
was crucified was embedded upside down.
We returned to our carriage and Father Hyacinth graciously took us
home. On the way we admired the lovely fountain of Paul V and, across
the Tiber, the huge Ponte Sisto fountain and Porta S. Pancrazio, formerly
known as the J aniculum Gate. However, we were glad to get back home
so that we could rest a little, say the breviary, and jot down a few notes
on what we had seen.
On March 11, Don Bosco spent the day writing and attending
to some special errands. Among other things, he called on Monsi-
gnor Pacca, a domestic prelate, and while there he met Father
[Anthony] Bresciani, S.J. This led to his sending the cleric Rua to
Ponte Sisto to find Father Botaudi, a Piedmontese from Nizza Mon-
ferrato with whom he had already discussed the spreading of Letture
Cattoliche in Rome.
On March 12, Don Bosco said Mass in the Church of Sant'An-
drea della Valle on the site of St. Sebastian's martyrdom. Then
at one-thirty that afternoon he went with Count Francis De Maistre
to see the Church of St. Gregory the Great which had been built on
the slope of the Caelian Hill, on the spot where this Pope's residence
had once stood and which he himself had converted into a monas-
tery. The church is now [1905] served by the Camaldolese. Don
Bosco left us this description:
This church is one of the most beautiful in all Rome. At the right
there is the Chapel of the Blessed Sacrament where St. Gregory the
Great used to say Mass. An ancient table on the side of the altar bears
the inscription Deo Optima Maximo [To God, Most Good and Great].
This altar, dedicated to St. Gregory, has become famous throughout the
world for the privileges bestowed on it by many popes. According to
tradition, after a monk, on instructions from St. Gregory, had offered
up the Holy Sacrifice for thirty consecutive days for the soul of his
deceased brother, another monk saw that soul liberated from the flames
of purgatory.
On the right of this chapel is a small room where St. Gregory used
to sleep. The spot where his bed stood is marked. In addition there is a
marble chair on which he used to sit when writing or preaching. On
the other side of the church, to the left of the main altar, another

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THE BtOGRAPHlCAL MEMOIRS OF SAINT JOHN BOSCO
chapel enshrines a very ancient and remarkable image of Our Lady,
believed to be the same one which the Saint kept in his own home, and
which he would greet with the words "Ave, Maria" on passing before
it. One day, being in a hurry, he forgot his usual greeting, and his
heavenly Mother gently reminded him of it by telling him: "Ave, Gre-
gori."
Outside the church, but near it, is another chapel with a statue of
St. Gregory on a throne, designed by Michelangelo, who also supervised
its execution. The Saint is shown with a dove at his ear, an allusion to
what the deacon Peter, one of his familiars, said-namely that when-
ever the Saint preached to the people or wrote commentaries on the
Scriptures he could see a dove whispering to him. In the center of this
chapel stands a large marble table where St. Gregory himself used to
serve dinner daily to twelve paupers. One day an angel, in the form
of a young boy, sat at the table with the others, only to disappear sud-
denly. From then on, the Saint added one more pauper. This gave
rise to the custom of seating thirteen pilgrims at the table which the
Pope himself serves on Holy Thursday.
Leaving St. Gregory's, Don Bosco went to the majestic Church
of Saints John and Paul, brothers and martyrs, erected on the site
of their own house. The spot of their martyrdom is surrounded by
an iron railing, while relics rest in a [red porphyry] um beneath
the main altar. Here, too, Don Bosco jotted down a few notes:
Near the main altar is the Chapel of Blessed 1 Paul of the Cross, the
founder of the Passionists, to whom the church is entrusted. His relics
lie beneath the main altar. He was born at Castellazzo, Piedmont, in
the diocese and province of Alessandria [in 1694] and died at the age
of 82 in Rome in the year 1775. Very many miracles wrought in his
name, both in Rome and elsewhere, have contributed to the rapid growth
of his congregation. Its members are called "Passionists" because of the
fourth vow they take to further the veneration of the passion of Our
Lord Jesus Christ.
One of them, Brother Andrew, a Genoese, showed us the most inter-
esting features of the church and took us into the monastery, a fine
building housing some eighty religious, many of them Piedmontese. He
also took us into the room where his holy founder died. Silently and
devoutly we stood where that blessed soul departed for heaven. His
1 He was declared a saint in 1867. [Editor]

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chair, clothes, books, and other objects, properly sealed, are kept as
relics. Today this room is used as a chapel.
It was at the top of this hill, known as the Caelian Hill, that
Bishop [Philip] Artico resided. He was now in exile.2 After a long
series of bitter events and ten years of confinement in his villa at
Camerano, this bishop had renounced his diocese and left Piedmont
in 1857. A visit from Don Bosco-a dear friend of his-must have
been a real comfort, since he only had short time to live. In 1859
he passed away, grieving but undaunted, and was buried in the
neighboring church.
After taking his leave of the courteous Brother_ Andrew, Don
Bosco headed for the Church of San Lorenzo in Lucina. After a
short walk he came to the triumphal Arch of Constantine, com-
memorating the victory of the Cross over paganism, and the Arch
of Titus whose bas-reliefs depict the fulfillment of Christ's prophecy
about Jerusalem.
·
When at last he reached San Lorenzo in Lucina-one of the
largest Roman parish churches-he was anxious to gain the indul-
gence and admire the famous crucifix painted by Guido Reni, but
the church was closed for restoration.
On March 13 at twelve-thirty, Don Bosco attended another
meeting of the St. Vincent de Paul Society in the home of Marquis
Patrizi. Its purpose was to discuss ways and means of setting up
"affiliated" chapters among boys of the oratories [in Rome]. Don
Bosco's suggestions were recorded because the members were anx-
ious to implement their plans.
Toward two in the afternoon, Don Bosco went to Ponte Sisto
with Rua to call on Father Botaudi, a zealous and apostolic priest.
The meeting was a very gratifying one. Since Father Botaudi was
completely earnest in his desire to spread Letture Cattoliche, agree-
ment was reached on steps to be taken and on other related matters.
On their way back from Ponte Sisto, Don Bosco and Rua called
on Archbishop San Marzano, the titular of Ephesus. This noble
Piedmontese prelate resided in the small Sciarra Palace in the piazza
of the same name. He warmly welcomed Don Bosco, who gave him
several messages from people in Turin. After a lengthy conversation
2 See Vol. Ill, pp. 168f; Vol. IV, pp. 19, 418ff. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
about the Vatican library and its rich collection of codices, the
archbishop promised to introduce Don Bosco to Giovanni Battista
De Rossi, a leading authority in Christian archeology.
That day's "station" was at the Church of Santa Maria degli
Angeli at Diocletian's Baths, so called because it was erected on
the site of those ancient baths built by the slave labor of thousands
of Christians. Part of this splendid structure was converted into a
church by Michelangelo at the request of Pope Pius IV.
Don Bosco visited this church not only to gain the plenary indul-
gence but also to pray for his boys and his Oratory in Turin. It
was a "station" day. The church was appropriately adorned and
its outstanding relics were on display in a chapel beside the main
altar. Among the many relics were the bodies of St. Prosperus, St.
F ortunatus, and St. Cyril, as well as the heads of the martyrs St.
Justin, St. Maximus, and many others.
Don Bosco also visited some festive oratories, setting aside a full
day for them-Sunday, March 14. He described his visits as fol-
lows:
Today, Sunday, after Mass at home, we went with Marquis Patrizi
to visit a festive oratory. The boys were gathered in the sacristy of
the Church of Santa Maria della Quercia. We were delighted to see
some forty boys, whose lively conduct reminded us very much of our
own little scamps at Valdocco. All the boys' church services-Mass,
confessions, catechism, and a brief sermon-take place in the morning.
There are two priests in attendance--one to hear confessions and the
other to supervise. The members of the St, Vincent de Paul Society
teach catechism and lead the prayers; Marquis Patrizi himself signs the
boys' attendance cards which they take home. It would certainly benefit
the boys more if they were to receive catechetical instruction in the
afternoon as well.
For lack of facilities at the church, the boys spend the afternoon at
another oratory known as "St. John of the Florentines." All they do
here is play; there are no church services at all. We went there and
saw about one hundred boys playing to their heart's content, safe from
physical or moral dangers.
We thought it quite regrettable that they were given no other religious
instruction. Rather than an oratory, this should have been called a rec-
reation center. If a priest were available, he could do a great deal for

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571
them; the need is unquestionable. It's really a pity because we found
those boys so well-disposed. Several enjoyed talking with us, and they
kissed my hand as well as Rua's several times. Rua did not like it, but
he had to let them do it.
After some time, Marquis Patrizi said: "Now, let's visit an oratory
for older boys across the Tiber." Since it was an oratory, we agreed at
once and took a boat across the river to the Assumption Oratory. We
liked this one very much; it looked like a little park fully equipped for
all kinds of games. The church which was close by, the grown boys,
the sacred singing, and the services brought our thoughts back to our
own Oratory of St. Francis de Sales. We were also very glad to hear
the director of this oratory, Father Biondi, give a Sunday instruction
and question the more knowledgeable boys, just as we do after narrating
some bible story. But here, too, something was missing-Mass and
Benediction. There were only about eighty boys in a place large enough
for four hundred. Still, we were happy with our visit, and we made
friends with some boys, two of whom insisted on accompanying us
home, although it meant over an hour's walk for them.
When we returned home, I received a visit from Monsignor Merode,
the papal chamberlain. After a few formalities, he said: "The Holy
Father would like you to give a retreat for women in the prison near
the Church of Santa Maria degli Angeli."
"The Pope's request is my command," I replied, delighted to accept.
"It is understood," the monsignor added, "that you'll also give a
retreat to the men at St. Michael's." Since this second invitation did
not seem to have come from the Pope and since I was not sure that this
arrangement would be agreeable to the prison authorities, I reserved the
right to reply after I had received news from our Oratory.
Meanwhile, on the next day, March 15, at two in the afternoon, I
called on the sister superior of the women's prison to arrange for the
retreat. "If it is all right with you, you could start in a few minutes,
since the women are now in church and there is no other priest for the
sermon," the sister said. Therefore, I began the retreat at once, and
this kept me busy almost the entire week. The prison housed 260
women; of this total 224 had been convicted of serious crimes, while
the rest had their cases pending. The retreat went very satisfactorily. The
simple, popular style of preaching we use at the Oratory proved highly
successful. After the last sermon on Saturday, the sister superior told
me with deep pleasure that not a single inmate had failed to receive the
sacraments. The retreat lasted from March 15 to March 20.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Don Bosco humbly recorded the details of this retreat in a few
words, but the prison chaplain was much more eloquent. He had
attentively watched these poor women listening intently to Don
Bosco with tears in their eyes and compunction in their hearts. He
had been impressed by the visible fervor of Don Bosco and his
zeal for souls. By the second day, many of these women had asked
Don Bosco to hear their confessions and free them of the pangs of
remorse, and during the succeeding days all approached his con-
fessional with perfect disposition of soul.
One morning Don Bosco preached on mortal sin. Words cannot
describe the scene. After enumerating God's unceasing acts of gen-
erosity and mercy toward His creatures and the insults with which
ungrateful Christians daily repay Him, he asked his listeners with
vivid emotion, almost sobbing: "Are we then to continue offending
this good God?"
A deep murmur ran through the congregation: "No, no."
Turning to the crucifix, Don Bosco went on: "Lord, You have
heard them. Help them to persevere. They want to love You. They
did not know what they were doing when they offended You."
The chaplain enthusiastically told Nicholas Cardinal Clarelli
Paracciani, the president of that penal institution, of the good results
of Don Bosco's preaching. In tum, the cardinal mentioned it to the
Pope, thanking him for having provided so well for the spiritual
needs of the women prisoners in the person of Don Bosco, whose
holy zeal had succeeded in healing even gangrenous wounds. The
Pope, too, was very gratified, for he had purposely entrusted this
mission to Don Bosco to see whether he really was the man he
was reported to be and he himself had thought him to be at their
first meeting. This was the true beginning of his great respect and
love for him.
Meanwhile, at the Oratory in Turin, everything was proceeding
regularly-the Sunday church services, the feast of St. Joseph, the
novenas to Our Lady, and the Lenten catechism classes. Father
Borel was always ready to step in, if no other priest was available
for sermons. The time limit for fulfilling the Easter duty was close
at hand, and the boys were well prepared. Father Alasonatti
watched over the boarders and kept Don Bosco informed on every-
thing that went on.

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573
Something had gone amiss, however, during the first weeks of
Don Bosco's absence. The boarders and some of the day boys
did not want to go to confession to other priests; as a result, Father
Dadesso, the Oblate of Mary, and Father Giacomelli had very few
penitents. Only after many exhortations and a note from Don Bosco
did the boys agree to accept, for a while, their spiritual guidance-
evident and heartening proof of the boundless confidence they had·
in Don Bosco.
One would think they could not live without him. Unaccustomed
to a long absence of their spiritual father, they kept in touch with
him by mail individually or collectively. They all wrote to him
several times on very thin paper, so that occasionally fifty letters
would be sent in one envelope. Don Bosco was very happy to hear
from them; in turn, he would write back to each boy individually,
either on separate sheets or on one single sheet, prefacing each brief
answer with the boy's name. The cleric Celestine Durando would
then cut his letter into as many different pieces as there were
answers and hand them to the specified boys. When Don Bosco
could not write himself, he had Rua answer for him. Occasionally
some Latin students would write to him in Latin, and he would
show their letters to Cardinal Marini who read them with warm
interest. The cardinal had become a good friend of his from their
very first meeting.
All the Oratory clerics also wrote to Don Bosco, as we gather
from the following letter:
Rome, March 17, 1858
My dear Father Alasonatti:
Just a few words, because it is time for me to give a sermon and
the mail is about to leave. We are well and were given a very warm,
fatherly welcome from the Holy Father. Rua will send you the blessing
he gave us. I have already answered some of the clerics' letters; others
will follow. Please distribute them.
May God grant you health and grace. Vale in Domino.
Your friend,
Fr. John Bosco
Only one of Don Bosco's answers is in our possession:

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Rome, March 18, 185 8
My dear Anfossi:
Any news about Anfossi? No doubt, he is always busy at his tasks.
So perge [keep it up]. But remember that Dominus promisit coronam
vigilantibus [the Lord has promised a crown to those who watch], and
that momentaneum est quod delectat, aeternum est quad cruciat [pleas-
ures last but a moment while torments will last forever], and that non
sunt condignae passiones huius temporis ad futuram gloriam quae reve-
labitur in nobis [the sufferings of the present time are not worthy to be
compared with the glory to come that will be revealed in us-Rom.
8, 18].
Love me in the Lord and may Mary bless you.
Affectionately,
Fr. John Bosco
There were other letters addressed to the entire community. The
cleric Anfossi and many others recall having heard these letters read
in public. In reference to them Anfossi has testified: "They spoke
enthusiastically about the Pope and many high prelates. Thus Don
Bosco strove to instill great reverence for papal authority in us."

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CHAPTER 69
Second Audience with Pius IX
ON Sunday, March 21, the feast of the Seven Sorrows of
Mary, Don Bosco visited the Church of Santa Maria in Via Lata.
By tradition, this church marks the site where St. Paul stayed in
the home of the centurion who had brought him to Rome at Festus'
order. Here, it is believed, the Apostle baptized the first Roman
converts with water that sprang up miraculously.
Don Bosco next went to admire Trajan's Column which stands
some 140 feet high amid the ruins of Trajan's Forum. The column
is covered from base to capital with bas-reliefs of 2,500 human
figures; one of the bas-reliefs portrays the .astounding victory of a
Christian legion over the Dacians, a triumph which earned the
legion its name, "The Lightning Legion." After a look at the very
ancient tomb of Publicius Bibulus, which dates from the times of
the Republic, Don Bosco went on to the Roman Forum, passing by
the triumphal arch of Septimius Severus. In the midst of so many
imposing ruins of temples, arches, basilicas, and halls from which
Rome once governed the entire world, he noticed the Church of
Saints Cosmas and Damian and went in. With its atrium and
sacristy behind the apse, this church-the first built in the Forum-
occupies the site of three pagan temples. Everything he saw bespoke
the triumph of Christianity over idolatry.
Toward evening, after his return to the Quirinal, Don Bosco re-
ceived a note summoning him to the Vatican, where the Pope
wished to discuss some matters with him at leisure. Pius IX wel-
comed him in a most warm and fatherly way, and without further
ado he spoke to him [substantially] as follows: "I have been think-
ing about your project, and I am convinced that it will do a great
deal of good for the young. Go ahead with it. How else can your
oratories survive and their spiritual needs be attended to? I think
575

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
that in these sad times we need a new type of religious congregation,
one based on these two premises: it must have vows, for without
them unity of spirit and purpose could not be maintained, but these
vows must be 'simple' so that they may be easily dispensed from,
lest the ill will of some members cause unrest and discord. Its rules
must be gentle and easy to observe. The garb and practices of piety
must be such as not to draw attention. Perhaps to this end, it would
be better to call it a 'society' rather than a 'congregation.' Briefly,
find a way to make each member a religious in the eyes of the
Church but a free citizen in the eyes of the world."
Pius IX then mentioned some congregations whose rules could
offer guidelines in drafting those of this new congregation. At this
point, Don Bosco humbly presented the manuscript of his constitu-
tions to Pius IX, more or less in these terms: "Holy Father, here
you will find the spirit and the norms that for twenty years have
guided those who devoted themselves to the work of the oratories.
Even before coming to Rome, I did my best to give the various
articles a systematized form, and during these last few days I have
made corrections and additions to meet the suggestions Your Holi-
ness graciously gave me the first time I had the honor to come into
your presence. In drafting the various chapters and in attempting
to implement your suggestions, I most probably blundered. There-
fore, I now entrust this whole matter to Your Holiness and to any-
one you will delegate to read, correct, add, or delete for the greater
glory of God and the welfare of souls."
Taking the manuscript, the Pope leafed through some pages.
Then he again approved the purpose that had inspired them and
placed the manuscript aside on a small table. Thus the Vicar of
Jesus Christ himself decided that Don Bosco should found a new
religious society. The Pope then had Don Bosco narrate in detail
the beginnings of the Turin oratories and the reasons that had
prompted him to start them. He wanted to know what was being
done, the manner in which it was done, and what obstacles he had
had to overcome. When he heard of the many difficulties, threats,
persecutions, and enticements with which Don- Bosco had had to
contend, seeing some similarity with his own tribulations during
the revolution, he exclaimed: "Yes, how true indeed! Ambulavimus
per vias difficiles [We have gone through a hard joumey]/1 With a

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577
.smile, Don Bosco replied: "But with God's grace, non lassati sumus
in via iniquitatis [we did not bog down in the way of iniquity]."
Then he went on to tell of the great good that had been accom-
plished through God's infinite mercy and of the many very virtuous
boys who had lived and were still living at the Oratory. As the talk
then passed on to Dominic Savio, Don Bosco told the Pope about
the boy's vision concerning England. Pius IX listened to his report
with great interest and delight, and he then said: "I am very much
interested in England. This confirms my resolve to keep striving for
its conversion. I shall regard this account at the very least as the
advice of a good soul."
This disclosure regarding Savio brought another thought to the
Pope's mind. Looking fixedly at Don Bosco, he asked if he, too,
had ever had any supernatural revelation about his undertakings.
Then, seeing that Don Bosco was apparently ill at ease, Pius IX
insisted that he be told of any event, no matter how slight, which
might have even the appearance of the supernatural. In filial trust,
Don Bosco told him everything he had seen in his extraordinary
dreams-which had already been verified in part-beginning with
his dream at the age of nine.1
The Pope listened with great attention and emotion, and he did
not try to conceal the fact that he attached great importance to
what Don Bosco had told him. He then said to him, more or less
in these words: "When you get back to Turin, write down these
dreams and everything else you have told me, minutely and in their
natural sense. Save all this as a legacy for your congregation, so
that it may serve as an encouragement and norm for your sons."
The Pope took this occasion to praise very highly and warmly
those engaged in the education of youth and to mention the good
work being done in Rome by oratories and numerous other institu-
tions, singling out St. Michael's Hospice. When Don Bosco re-
mained silent, the Pope sensed that he was not entirely of the same
opinion. "You must know something that I don't know," he re-
marked.
"I beg you to excuse me if I do not feel I should make a com-
ment, but if you order me to do so, I shall speak," Don Bosco
replied.
1 See Vol. I, pp. 95f. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Then I order you to do so!"
Therefore, sparingly and in a prudent manner, Don Bosco in-
formed the Holy Father of what prominent people thought-and
wished that the Pope would learn-of St. Michael's Hospice. Pius
IX was surprised, and he immediately promised to remedy the
situation. This led him to inquire about the trades, crafts, and
academic courses offered to the Oratory boys. Then he asked Don
Bosco: "Of all the subjects you have studied, which did you like
best?"
"Holy Father, my knowledge is not vast, but the one thing I love
and wish is scire Jesum Christum et hunc crucifixum-to know
Jesus Christ and Him crucified. [1 Car. 2, 2] The Pope remained
thoughtful for a while. Then, as though wishing to put him to the
test, he said that he had been very pleased with the retreat Don
Bosco had given to the women prisoners, and that, as a token of
his esteem and affection, he had decided to make him a monsignor
with the rank of domestic prelate. Don Bosco, who had never been
interested in honors, humbly thanked him, but he declined the offer
in his usual witty and friendly manner, saying: "Your Holiness,
that would never do! My boys wouldn't recognize me any longer
and I'd lose their trust. If they had to call me 'Monsignor,' they
wouldn't dare come near me and pull me this way and that as they
do now. Besides, everybody would think that the title had brought
me wealth. How could I ever again muster enough courage to go
begging for the Oratory and other projects? Holy Father, it is far
better for me to always remain plain Don Bosco!"
The Pope admired his charming humility. Without further ado,
Don Bosco went on to ask his permission to circulate Letture
Cattoliche in the Papal States, and, if possible, with postal exemp-
tion. Pius IX promised to do so,' but he advised him to see the
cardinal vicar and inform him of the Pope's promise. He then re-
marked that he had glanced at his Storia d'Italia and Letture
Cattoliche. He highly praised Don Bosco's lives of the popes of
the first three centuries, and he encouraged him to continue the
series as a valuable service to the Church, especially at that time.
To his congratulations he added: "With your works you bring my
predecessors back to life, especially those of whom the faithful have
little knowledge." Then, after questioning him on his sources for

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579
that series, he granted him the personal faculties he had requested
-the lifetime faculty of hearing confessions in omni loco Ecclesiae
[everywhere] and a dispensation from reciting the Divine Office.
Finally, as if he had not been generous enough, Pius IX granted
him every faculty he could think of, with these words: "I grant you
all I have the power to grant." He then gave him his blessing.
Don Bosco left, deeply moved by the Pope's graciousness, and
he told Rua what had taken place during the memorable audience.
His dispensation from saying the breviary greatly eased his delicate
conscience, because he was often busy from morning to night with
confessions, audiences, and various other tasks. However, he con-
tinued to say his breviary in full as long as he was able, or at least
in part, even after his sight dimmed and his health declined.
The Holy Father's affection for Don Bosco was truly striking!
From then on, Pius IX was always his father and friend. He con-
stantly held him in high regard, looked forward to conversing with
him, sought his advice, and repeatedly offered him ecclesiastical
honors in an attempt to keep him nearby. But Don Bosco, though
always obedient to the Pope's wishes, did not feel that he could
accept these offers. He sought honors for others but accepted none
for himself.
On March 22 Don Bosco called on the cardinal vicar, Constantine
Patrizi, to tell him what the Pope had said regarding Letture Cat-
toliche in the Papal States. Finding the cardinal quite friendly to-
ward him, he explained his plan to open a distribution center in
Rome. The cardinal approved, and he declared that he would sup-
port it with a circular to the bishops of the Papal States. Pleased
with the favorable outcome of a plan so dear to his heart, Don
Bosco went to visit the Basilica of St. Paul Outside the Walls in
order to pray at the tomb of the great Apostle of the Gentiles and
to admire the wonders of that huge basilica. A mile further on is
the famous spot called Ad Aquas Salvias where St. Paul shed his
blood for Christ. On this site-San Paolo alle Tre Fontane-a
church was built because [according to an ancient tradition] it was
here that the Apostle was beheaded, and at three points where his
head bounced there gushed forth three fountains. This church has
two altars. From there Don Bosco went to pray in the nearby oc-
tagonal Church of Santa Maria Scala Coeli in the cemetery of St.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Zeno, a Roman tribune martyred under Diocletian with 10,203
other fellow legionnaires. Near these two churches stands a third
dedicated to Saints Vincent and Anastasius. Gothic in style, it has
three aisles lined by pillars. It is all that remains of a once famous
abbey. Returning to the city, Don Bosco stopped at the tomb of
Gaius Cestius, known as the Pyramid of Cestius. Near it is an an-
cient chapel marking the spot where Saints Peter and Paul were
separated, the former to be taken to the Janiculum, the latter to
Aquas Salvias. Don Bosco lovingly recalled these glorious, moving
scenes and the striking miracles that had taken place on June 29, of
the year 67. Later that evening, with profound emotion he shared
the impressions of the day with his hosts, the De Maistre family.
On March 23 Don Bosco conferred at Ponte Sisto with several
laymen about the proposed distribution center of Letture Cattoliche
and other details of subscriptions, deliveries, and payments. He told
them that the Holy Father had approved the center and that the
cardinal vicar had promised his support. He then asked Father
Botaudi to serve as distribution manager, and the good priest will-
ingly obliged. The possibility of establishing several other distribu-
tion centers in various towns of the Papal States was also discussed.
After settling this rather important matter, Don Bosco wished to
examine the triumphal arches of Titus and Constantine leisurely.
As he passed under the cone-shaped ruin known as the "Meta
Sudante," 2 he contemplated with admiration the majestic ruins of
the Flavian Amphitheatre or Colosseum, an ellipse 1,719 feet in
circumference and 159 feet in height for a considerable part of the
structure. At the time of its splendor, it was faced with marble and
adorned with colonnades, hundreds of statues, obelisks, and bronze
quadrigae, with sweeping flights of steps leading to the various tiers
accommodating some 200,000 spectators.3 Don Bosco walked into
the oval arena-282 by 177 feet-recalling the gladiatorial con-
tests and the martyrdoms of thousands of Christians. At its center
-amid stone ruins, weeds, and shrubs-now rose a humble cross,
and around it were set the fourteen Stations of the Cross, at which
Don Bosco prayed to gain the indulgence. After these devotions, he
2 A fountain between the Colosseum and the Arch of Constantine. [Editor]
s Fifty thousand would be a more realistic figure, according to other sources.
[Editor]

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went to the Vatican, where he had been invited to dinner by [James]
Cardinal Antonelli.
In Rome Don Bosco was a welcome guest everywhere, including
dinners and social gatherings, because his jovial and easy manner
endeared him to people. On such occasions, however, especially
during his first few weeks in the city, cardinals and prelates subtly
tested his erudition and his quick thinking. Blandly or adroitly, they
would steer the conversation to various ecclesiastical subjects, in
order to ascertain his intellectual attainments. On several occasions
they quizzed him especially on church history-dates, events, the
reasons behind the summoning of certain councils and their decrees,
the biographical details of certain popes and their social influence,
and the birthplaces and activities of the saints. Don Bosco always
acquitted himself quite well.
On this particular evening of March 23, Don Bosco was engaged
in after-dinner conversation with Cardinal Antonelli, when several
prelates and other distinguished visitors paid a visit. Among them
were Cardinal Marini, Cardinal Patrizi, and Cardinal De Luca,
secretary of the Sacred Congregation of Bishops and Regulars. At
a certain point, Cardinal Marini asked Don Bosco what sights he
had taken in that morning.
"The Colosseum," Don Bosco replied.
"Did you notice nearby the tombs of Saints Perpetua and Felicity,
martyrs?"
"I doubt that there are tombs around there. I have read that
Perpetua and Felicity were martyred in Africa. I should imagine
they are still there, unless their bodies were brought to Rome and
the fact escaped my notice. Does the breviary perhaps say that they
were martyred in Rome?"
All glanced at each other with a smile, while Cardinal Antonelli,
turning to Cardinal Marini, exclaimed: "It serves you right!"
Don Bosco was also asked if he was acquainted with pre-Chris-
tian Vatican antiquities. He had carefully read several voluminous
works on this subject; for him, reading meant memorizing. There-
fore, he began to speak expertly about Pallas and his exploits, and
of his being worshiped as a god by the Etruscans who dedicated a
small forest to him on the Vatican Hill. He told them that the word
"Vaticanum" was derived from "vagitanum" because Pallas was the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
protective deity of whimpering babies. He then went on to speak
of the Vatican Hill at the time of the Romans, the circus built on
it by Nero, and St. Peter's burial place provided by Saints Linus,
Marcellus, Apuleius, and Anacletus, and he also described the ori-
gin and history of the Constantine Basilica.
Cardinal De Luca then urged him to tell them of the history of
the Mamertine prison, beginning with the time of Ancus Martius.
Don Bosco obliged, and he delighted the guests with episodes and
details which the cardinal himself had never heard before. He found
the cardinals so attentive that at a certain point he said with a smile:
"I thought that only my boys were interested in my stories, but I
see that eminent cardinals like them, too."
Cardinal Antonelli later told the Pope how they had sounded out
Don Bosco, reporting his replies and his charming, learned con-
versation. Pius IX was greatly delighted.
On other occasions, however, Don Bosco adroitly turned the
tables on fellow priests and monsignori. On one occasion, spotting
ulterior motives in questions thrown at him, he started answering
with a precision that was his own, and then, as the matter became
more intricate, he asked a string of questions of his own. His op-
ponent, after giving one reply, could hardly refuse a second and
third. Unsuspectingly, the original questioner, caught off guard,
found himself enmeshed in unforeseen but unavoidable arguments
for which he was not prepared. Caught in his own noose, he had to
gulp and say with a smile: "I'm stumped. I'm out of my field. I
never went into this."
Don Bosco then quickly changed the topic, saying: "Our throats
are quite dry after all this talking-parched, I should say. How
about some refreshments?"
"Certainly, certainly," the hapless opponent chimed in, glad to
be let off so lightly.
The valet then served the refreshments, while Don Bosco, with
some pleasantry addressed to the valet, managed to divert the guests'
attention and provoke some laughter as a face-saving device for his
defeated opponent. Thus the evening ended on a pleasant note. Don
Bosco did the same thing on other occasions when he wanted to
channel the conversation into some other outlet without offending
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Meanwhile, these Roman circles, realizing that he would not
easily be entrapped by their questions, gave up putting him through
his paces, so to speak. To their love for him now they added esteem
and regard for his newly discovered virtues. One evening, when he
was a guest of Cardinal Gaude or Cardinal Altieri-which one,
we are not sure-and there were other prelates present, at a certain
point the cardinal said: "Don Bosco, give us a little talk like the
ones you give your boys."
"What do you mean?" Don Bosco said. "Preach to Your Emi-
nence and to all these most reverend prelates?"
"Exactly!"
"Would it not be more proper for you to preach and for me to
listen?"
"No, no," the cardinal said. "Preach to us just as if we were your
boys."
Calmly Don Bosco began in Piedmontese: "My dear boys," and
then went on for some time narrating an episode of church history,
interspersing it with lively dialogues, proverbs, witty remarks, ad-
monitions, reprimands, promises, queries, and exhortations. Half
understanding and half missing what he said, the prelates began to
laugh heartily, until the overwhelmed cardinal interrupted him,
gasping: "Enough! Enough!" They had all experienced the won-
drous power his words had on the hearts of youngsters.
Cardinal Marini, a venerable oldster who greatly esteemed and
loved Don Bosco, had him to dinner several times and invited
fellow cardinals and friends to join them for the evening. On his
part, Don Bosco did not gain any feeling of self.:.importance because
of all these attentions or honors. He entertained these learned and
virtuous churchmen by telling them with obvious relish of his child-
hood when he took the cows to graze or hunted for bird~' nests, and
of his life as a farmhand at the Moglia farm or as a student in
Chieri, when he had to work hard on the side to support himself.
He had also spoken of these things to the Holy Father, and every-
one admired his honest simplicity and humility.
These two virtues were constantly noticeable wherever he went.
Father Leonard Murialdo said of him: "In 1858 I happened to be
in Rome with a Turinese attorney. Seeing Don Bosco walking down
the street, I excused myself for a moment and went to greet him.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
When I rejoined my companion, he asked me: 'Who is that priest?'
" 'Don Bosco,' I replied.
" 'Don Bosco?' the attorney echoed. 'The one who takes care of
hundreds of boys? I recall having seen him in Turin, but not know-
ing hit:n, I was led by his plain appearance and humble garb to
wonder who this simpleton of a chaplain could be!'"

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CHAPTER 70
Holy Week in Rome
ON March 24, Don Bosco visited the Basilica of St.
Clement to venerate the relics of St. Peter's fourth successor and
those of St. Ignatius, bishop of Antioch and martyr. He also wished
to admire the architecture of this very ancient three-nave church.
The sanctuary is enclosed by low screen-walls of white marble; it
has an ambo or pulpit on either side-one for the Gospel, with an
adjacent small column for the paschal candle, the other for the
Epistle. Next to the latter is a lectern used for other Scripture read-
ings. Behind the main altar, set arour:.d the apse, are seats for the
priests; in the center, on a three-step platform, stands the bishop's
chair. All these articles were taken from the original basilica which
now forms the crypt of the new one. The walls of this crypt bear
4th-century frescoes of saints, later frescoes dating up to the 11th
century, and a Madonna with the Holy Child on Her knee from the
9th century. How many Protestant errors Don Bosco saw refuted
here in the monuments of this double basilica!
Don Bosco then went to the Basilica dei Santi Quattro Coronati
to see the tombs of Saints Severus, Severinus, Carpophorus, and
Victorinus, who were martyred under Diocletian. Next, he visited
the Church of San Giovanni a Porta Latina, beside which an [octag-
onal] chapel marks the site where the Apostle John was immersed
in a cauldron of boiling oil; lastly, he took a look at the tiny Quo
Vadis Church, so called because it was there that the Savior ap-
peared to St. Peter as he was fleeing Rome in compliance with the
wishes of the faithful to escape the fierce persecution. "Lord, where
are You going?" the Apostle cried in amazement. And Jesus an-
swered: "I am going to be crucified again." St. Peter then turned
back to face his own martyrdom.
After a glance at the Via Appia with its countless pagan mausole-
585

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
urns-mute reminders of the emptiness of human greatness-Don
Bosco returned to his lodgings.
On March 25, the feast of the Annunciation, Marquis Patrizi
took him to celebrate Mass at the Church of the Madonna della
Quercia for several members of the St. Vincent de Paul Society.
He heard confessions and preached. After Mass he talked to the
boys [of the attached festive oratory] about establishing and de-
veloping "affiliated" chapters of the St. Vincent de Paul Society and
about the good they would do. On leaving, he promised to return
to their oratory some day.
A charming incident took place that morning. After crossing the
Tiber, Don Bosco spotted some thirty children playing in a small
piazza. Immediately he walked up to them. They stopped their game
in amazement. Holding a medal high in the air, he said in a friendly
tone: "It's too bad that I can't give a medal to each one of you. I
have only one."
No longer shy, the boys stretched out their hands, each one shout-
ing: "Give it to me."
"Just a moment," Don Bosco interrupted. "I'll give the medal to
the best boy! Now, who is the best boy here?"
"I am, I am!" they all shouted.
"That won't do!" replied Don Bosco. "I guess I'll have to give it
to the naughtiest boy. Who is the naughtiest?"
"I am, I am!" they again yelled.
A little distance away, Marquis Patrizi and his friends watched
and smiled, deeply impressed and surprised at his ease in dealing
with youngsters whom he had never seen before. In him they saw
another St. Philip Neri. Meanwhile, like an old friend, Don Bosco
was asking the boys if they had been to Mass that morning, what
church they usually attended, if they knew of any festive oratory in
the neighborhood, and if they had ever met Father Biondi. A spar-
kling conversation followed. Finally he told them to be good, and
he promised that he would come that way again and bring each one
a medal or holy picture. They all said a hearty good-bye and he
rejoined his friends.
He still had that medal. He had not given the boys anything, yet
he had left them happy and content. On that occasion, Marquis
Patrizi recalled what the Blessed Sebastian Valfre used to say: "We

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must be smart, as the saints were, and sometimes resort to seem-
ingly silly, unusual ways to catch simple-hearted folks. Later we
can easily take them to listen to the priest and encourage them to
perform good deeds that will benefit their souls, help their fellow
men, and promote God's glory. Certain approaches-seemingly un-
usual-are particularly effective with the young."
That same day the Pope was expected at the Church of Santa
Maria sopra Minerva to preside at the presentation of dowries to
needy girls given by the Confraternity of the Annunciation. As a
guest of [Francis] Cardinal Gaude, Don Bosco witnessed the im-
posing cortege escorting the Pope's six-horse coach and the love
and enthusiasm of the crowd for the Vicar of Christ. He was present
at the impressive ceremony, and several times he received the papal
blessing. Though we have no documentary proof, it is very likely
that Cardinal Gaude presented Don Bosco to the angelic Pius IX
on this occasion. That same evening, Marquis Fassati, who had
come from Turin for the Holy Week ceremonies, was a dinner guest
of the De Maistre family.
On March 26, Don Bosco returned to the Caelian Hill to see the
Church of Santo Stefano Rotondo, so named because of its round
shape. The high cylinder of the church is supported by 36 columns.
Hanging on the walls are paintings of the atrocious tortures suffered
by the martyrs. The church is decorated with 7th-century mosaics
of the crucified Christ surrounded by several saints. There is also a
chapel with the relics of the holy martyrs St. Primus and St.
Felicianus.
From Santo Stefano he went to see the Church of Santa Maria
Domnica, so called because it is built over the house of St. Cyriaca
[a name which in its Latin translation would correspond to Do-
minica, contracted into Domnica]. This same church is also known
as Santa Maria della Navicella after the little marble boat in the
church square. It is adorned with 9th-century mosaics, and its nave
and aisles are separated by eighteen columns. One mosaic represents
the Virgin [with the Child on Her knee] enthroned among the angels,
and Pope Paschal I kneeling at Her feet. Don Bosco took some
notes and then returned to his lodgings. Later, he received a visit
from Canon James Anthony Colli whom he had previously met at
the Rosminian residence. He had dined several times with these

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
good religious, who were dear friends of his, and he was on familiar
terms with their superiors. For example, since they always discussed
philosophical matters during meals, Don Bosco one day took Father
[John Baptist] Pagani aside and remarked: "Don't you think that it
might be better occasionally to leave philosophy out and give a
little more attention to theology?"
"But isn't philosophy the foundation of and gateway to theology?"
retorted Father Pagani. Don Bosco kept his peace and said nothing
further, because he knew that the priest was also well versed in
theology. But Father Pagani was a little disturbed by his comment,
and he mentioned it to Rua, explaining his viewpoint.
Rua had won his esteem and that of the other religious in the
house by his edifying piety, and especially by his prudence; they
all hoped that one day both he and Don Bosco would join their
congregation. Word of this had also reached Rome, and prominent
people congratulated the young cleric for his alleged intention. On
his part, Rua always managed to bow out of the predicament grace-
fully with a pat answer: "I depend on Don Bosco, and I'll do what
he says." Don Bosco certainly had no such thoughts. One evening,
as a gesture of confidence in Father Pagani, he had Rua take the
manuscript of the constitutions of the Salesian Society to the Ros-
minian superior general with a request that he kindly examine them
and give an opinion. Father Pagani read the manuscript and re-
turned it to Don Bosco with a letter, also by way of Rua, saying that
he had been impressed by it and had found nothing amiss. So la-
conic a reaction showed how unpleasant and unexpected this revela-
tion had been. A certain coolness soon made Rua aware of this fact
although he still was received with the most gracious hospitality.
On Saturday, March 27, the day before Palm Sunday, Don
Bosco, the De Maistre family, and their household went on pil-
grimage to Our Lady's shrine in Genazzano. That morning Don
Bosco had gone to the Church of Sant'Agostino to say Mass. The
altarpiece is a Byzantine Madonna [allegedly] brought to Rome by
Greeks from the Church of St. Sophia in Constantinople during
the Turkish invasion. After venerating the relics of St. Monica and
visiting the room-now a crypt-where St. Luke wrote his Gospel,
Don Bosco was invited by the Augustinian Fathers of the adjacent
monastery to visit their shrine at Genazzano, near Palestrina, re-

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nowned for an effigy of Our Lady of Good Counsel which had
appeared miraculously on the wall during the pontificate of Paul
II. This effigy had disappeared from Scutari (Albania) at the time
of the Mohammedan invasion, and for many years Albanians had
been coming to venerate it, tearfully begging Our Lady to return to
them.
Therefore, Don Bosco went to Genazzano. The superior general
of the Augustinian Hermits saw to it that he and his party were
received most courteously. After saying Mass and giving Holy Com-
munion to his little group, Don Bosco spent a few happy hours
there and then returned to Rome by nightfall.
The Holy Father wanted Don Bosco to have the opportunity of
attending the solemn and impressive Holy Week services in St.
Peter's. He therefore instructed Monsignor Borromeo to send him
an invitation in the Pope's name and to reserve a proper place for
him. The monsignor sought him throughout the city, but Don Bosco
was out of town. Finally, very late at night, the Vatican messenger
returned to the De Maistre apartment and was told that Don Bosco
had already retired. When he said that he had a message from the
Pope, he was ushered in and handed Don Bosco the invitation en-
titling him to receive a blessed palm from the hands of the Holy
Father. Don Bosco read it immediately and exclaimed that he
would certainly go with great pleasure. There was also an invitation
for the cleric Rua.
On the following day, Sunday, March 28, Don Bosco and Rua
got to St. Peter's hours before services began. Count Charles De
Maistre escorted them to the diplomats' section where Don Bosco
and Rua had reserved seats. Don Bosco paid strict attention, for
he knew how important these rituals were. At his side was a Protes-
tant English nobleman who seemed impressed by the solemn rites.
At a certain moment a soprano of the Sistine Chapel Choir sang
a solo so exquisitely that Don Bosco was moved to tears, while the
Englishman became ecstatic. When it was over, the latter turned
to Don Bosco, exclaiming: "Post hoc, Paradisus [After this, Para-
dise]." Not knowing what language Don Bosco spoke, he had used
Latin. Not long afterward, this nobleman became a Catholic, was
ordained a priest, and eventually was consecrated a bishop.
The celebrant of the Mass was Alexander Cardinal Bernabo,

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Prefect of the Sacred Congregation for the Propagation of the Faith.
After the Pope had blessed the palms, the diplomatic corps filed in
turn toward his throne to receive them from his hands. Don Bosco
and Rua also knelt at his feet and received their palm. This privilege
had been Pius IX's idea. After all, was not Don Bosco an ambassa-
dor of the Most High? Later, when he was back at the home of the
Rosminians, Rua offered his palm to Father Pagani, who was ap-
preciative of the gesture and the gift.
To enable Don Bosco to have a close look at all the Holy Week
services, even those in the Sistine Chapel, Cardinal Marini, one of
the two cardinal assistant deacons at the throne, appointed him his
trainbearer. Thus, vested in purple, Don Bosco stood quite close to
the Pope throughout all the services and thoroughly enjoyed the
Gregorian chant and the polyphony of Allegri and Palestrina. On
Maundy Thursday the Mass was offered by Mario Cardinal Mattei,
the oldest of the suburban bishops, rather than by the cardinal dea-
con of the Sacred College, because the latter was unable to officiate.
Don Bosco followed the Pope as he carried the Blessed Sacrament
processionally to the repository in the Cappella Paolina and again to
the balcony from which all Rome awaited his solemn blessing. In
addition, he was present at the Washing of Feet of thirteen priests,
also done by the Pope, and at the commemorative supper that fol-
lowed at which they were waited on by the Vicar of Jesus Christ
himself. These two services were held in two spacious galleries of
the Vatican.
As regards Good Friday, we found some information in a booklet
a published in Paris in 1883 under the title Dom Bosco Paris par
un ancient Magistrat. On page 66 we read:
On Good Friday [April 2, 1858], a French magistrate was kneeling
beside a priest in the Cappella Paolina in Rome in adoration of the
Eucharistic Jesus in the repository. An Italian friend who was accom-
panying the magistrate said to him as they were leaving: "You had a
saint beside you-Don Bosco. He is the St. Vincent de Paul of Turin."
But not of Turin only. Of Italy, too, and, God willing, of the whole
world!
After some time in adoration, Don Bosco resumed his office of
trainbearer to Cardinal Marini. The celebrant on Good Friday was

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591
Gabriel Cardinal Ferretti, Grand Penitentiary, and on Holy Satur-
day it was Francis Cardinal Gaude.
On April 4, artillery salvos announced the dawn of Easter from
Castel Sant'Angelo. Around ten o'clock in the morning, Pius IX
entered the basilica on the sedia gestatoria to sing the Mass and
give the customary blessing urbi et orbi from St. Peter's balcony.
After Mass the cortege of bishops and cardinals wound its way up
to the central balcony.
Together with Cardinal Marini and a bishop, Don Bosco stood
for a moment near the richly draped balcony railing on which three
golden papal tiaras were displayed. The cardinal whispered to Don
Bosco: "Just look!" Don Bosco was dumbfounded. A crowd of
200,000 people, eyes riveted on the balcony, thronged the piazza.
The roofs, windows, and terraces of all nearby buildings were
equally crowded. A French army contingent occupied part of the
area between the obelisk and the basilica steps, while papal infantry
battalions were lined up to the right and left. Behind them stood
cavalry and artillery detachments. Thousands of carriages were
packed in the two side wings of the piazza near Bernini's colonnades
and in front of the buildings in the background. Groups of people
stood up in the carriages-especially in those hired for the occasion
-and they seemed to tower above the crowd. It was a spectacle
beyond description.
When Don Bosco had started moving with the cortege, the Pope
was still venerating the precious relics on display, and he thought
that it would be some time before the Holy Father would reach the
balcony. He was so completely absorbed in contemplating that im-
mense crowd from all nations that he did not notice that both
Cardinal Marini and the bishop had disappeared. When he turned,
he found himself wedged between the shafts of the sedia gestatoria
and the railing of the balcony-a fine predicament! Cardinals,
bishops, masters of ceremonies, and chairbearers stood solidly about,
making it impossible to slip through their ranks. It would have been
improper to face the Pope or turn his back to him, but it was an
absurdity to stand where he was! Having no other choice, he edged
along sideways, only to realize that now the tip of the Pope's foot
rested on his shoulder. At that moment a silence so solemn fell on
the square that one could have heard the buzzing of a fly. Even the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
horses stood still. Perfectly poised and attentive to everything, Don
Bosco observed that only a single neigh and the striking of the clock
were heard while the Pope, who was seated, read several ritual
prayers. Seeing that the floor of the balcony was strewn with
branches and flowers, Don Bosco stooped to pick a few blossoms
and put them between the pages of the book he was holding. At
last Pius IX stood up. He stretched out his arms and, raising his
hands to heaven, reached out toward the bowing multitude and
blessed them. As he sang the blessing, his booming voice rang out
solemnly and sonorously and reached up to the very end of the
piazza and across the adjacent Piazza Rusticucci up to the Civilta
Cattolica building.
The multitude responded to the Pope's blessing with an immense,
fervent ovation. Then Joseph Cardinal Ugolini and Cardinal Marini
read the brief granting a plenary indulgence in Latin and in Italian.
Don Bosco had knelt down for the blessing, and when he got to his
feet again, the Pope was gone. Bells were pealing joyously, cannons
fired salvos from Castel San'Angelo, and military bands filled the
air with the blast of trumpets.
Accompanied by his trainbearer, Cardinal Marini boarded his
carriage, but as soon as they were on the way, Don Bosco got car-
sick. He put up with his discomfort for a while, but finally he had
to tell the cardinal that he felt ill. On his advice, he sat outside
beside the coachman, but as this too proved useless, he got down to
walk. He was still wearing a violet cassock, and this might have
invited attention and snickers if he had walked all by himself.
Graciously, the cardinal's secretary, a very kind and understanding
priest, got out of the carriage and walked with him to the cardinal's
palace.
His momentary indisposition, brought on also by the emotions
of that morning, soon ceased, but not so the hilarity of his many
Piedmontese friends-Father John Tamietti of Cambiano among
them-all of whom had seen him on that balcony. As soon as they
met him, they said: "You surely made a hit up there where every-
body could see you!" Unperturbed, Don Bosco showed them the
flowers he had picked up as keepsakes. He dried them and kept
them ever afterward as a precious souvenir of the day.
Might there not be a meaning to the flowers which Don Bosco

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picked up at the feet of the Pope, and in the fact that the Pope's
foot rested on his shoulder? We shall understand it better as our
story unfolds.
The Pope's blessing did not mark the end of the solemn rites. On
Easter Monday, Ludwig Cardinal Altieri celebrated pontifical Mass
in St. Peter's; on Tuesday it was the turn of Charles Cardinal
Reisach. Don Bosco did not want to miss a single one of these in-
spiring services that gave him a foretaste of heaven. We have re-
ported them also because most of the cardinals mentioned were
friends and protectors of our good father.
It was also during these days that Count Rudolph De Maistre, in
order to show his esteem for Don Bosco, gave a formal dinner and
invited the ambassadors of various European courts accredited to
the Holy See. Among such people the greatest distinction goes to
the one who can speak the greatest number of languages. Count
De Maistre did the honors, greeting various guests in French, Ger-
man, and Spanish. Meanwhile, Don Bosco listened silently, while
all around him a lively conversation went on in various languages.
Count De Maistre then addressed Don Bosco, who was sitting in
front of him, and asked in Piedmontese whether that morning he
had heard the papal choir and what he thought of their singing,
particularly the shrill tones of a certain soprano and the moans of
a bass. Easily and audibly, Don Bosco replied in the same tongue,
interspersing his remarks with proverbs, witty asides, and jokes.
This went on for some time, as he deliberately chose some of the
strangest sounding words.
The guests listened wide-eyed with attention. None of them could
understand a thing. Finally, someone asked the count what language
they were speaking.
"Sanskrit!" he replied solemnly.
At first they were all taken in, but when they found out what it
really was, they had a good laugh and cheered the language that had
made its debut in diplomatic circles!

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CHAPTER 71
Third Audience with Pius IX
Q N April 6 [1858], in answer to his request, Don Bosco
returned to the Vatican for a private papal audience with Rua and
Father [Leonard] Murialdo. They arrived at the waiting room at
nine in the evening, and Don Bosco was ushered in at once. Looking
somewhat severe, the Pope asked: "Don Bosco, where on earth did
you thrust yourself during the papal blessing on Easter Sunday? Of
all places, right in front of the Pope, your shoulder propping his
feet as though he needed Don Bosco's support!"
"Holy Father," Don Bosco explained quietly and humbly, "I was
caught unawares. I beg your pardon if I offended you in any way."
"Dare you add insult to injury by asking if you offended me?"
Don Bosco scanned his face; the Pope's severe expression was
not genuine, and a smile was beginning to break through. "What on
earth got into your head to pick up flowers at that moment?" the
Pope went on. "It took all the seriousness a pope can muster not to
burst into laughter." Pius IX smiled broadly. Without further ado
he benevolently went on to say that he had carefully examined the
constitutions from beginning to end. Picking up the manuscript
from the table, he handed it to him, saying: "Give it to Cardinal
Gaude. He will examine it and in due time will contact you." Don
Bosco quickly leafed through it and noticed that Pius IX himself
had graciously jotted down some remarks and corrections.
The Holy Father considered passing it on immediately to a com-
mission for study, but Don Bosco asked permission to experiment
with the constitutions and resubmit them to the Holy See. Pius IX
agreed and took this occasion to brief Don Bosco on the procedure
he should follow to have his society and constitutions approved.
Don Bosco then reminded him of his several requests for personal
594

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indulgences on behalf of some benefactors and promoters of sacred
music. The Pope kindly assured him that he would see to them.
Thereupon Don Bosco requested a plenary indulgence for all the
festive oratory boys to be gained on a day of their choice, and a
papal blessing for those working in the oratories, for the distributors
of Letture Cattoliche, and for the boarders at the Oratory of St.
Francis de Sales. Lastly, he requested special faculties for Father
Morizio and Father [Felix] Reviglio. Pius IX graciously obliged.
"And now, Holy Father," continued Don Bosco, "please be so
good as to give me a special message for my boys, a thought for me
to relay to them from the Vicar of Christ."
"The presence of God!" the Pope exclaimed. "Tell your boys, in
my name, ever to be mindful of it. Now, are you sure you have
nothing else to ask? Is there something you especially desire?"
"Holy Father," Don Bosco replied, "you have graciously granted
all my requests. I have no further desire other than to thank you
wholeheartedly."
"And yet, I know you still want something."
Don Bosco was at a loss.
"Well, now," the Pope added, "don't you want to make your boys
happy when you go back to them?"
"Of course, Your Holiness."
"Then, wait a moment."
We must say that, just before this, Father Murialdo, the cleric
Rua, and Father Cerutti of Varazze, chancellor of the Genoa arch-
diocese, had been ushered in. They were surprised at the Pope's
familiarity with Don Bosco and by the Pope's action, as he scooped
up with both hands a goodly number of gold coins from a little
safe. Handing them to Don Bosco, he said: "Give your boys a nice
treat."
The effect on Don Bosco of such unexpected and exquisite
fatherly thoughtfulness can hardly be described. Then the Pope
very graciously turned to Don Bosco's companions, and after bless-
ing their rosaries, crucifixes, and religious articles, he gave all of
them a souvenir medal. They were deeply moved. After catching his
breath, Father Murialdo requested a special blessing for the St.
Aloysius Oratory entrusted to him by Don Bosco. Pius IX replied:
"Looking after boys is a praiseworthy task. There were Apostles

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
who would have kept children from Jesus, but Our Lord thought
otherwise. 'Let the little children come to Me,' He said, and this we
must do. God abundantly blesses those who take care of children.
Saving oneself while saving others is most consoling; confining one's
efforts to saving only oneself is a mark of laziness."
"There is indeed a crying need for such zeal in our neighbor-
hood," remarked Father Murialdo.
"Indeed!" concurred the Pope. "Everywhere, and certainly also
in your area, where an unbridled press wreaks havoc. Regardless of
origin, publications are spread far and wide because we have no
Great Wall of China to block them. Last year, when I journeyed to
Florence and Bologna, I had to confiscate thousands of booklets
published in Turin and Milan."
Needless to say, these words were a powerful boost to Father
Murialdo. He must have made quite an impression on the Pope
because Pius IX did not forget this zealous young Turinese priest;
even years later, in 1867, he asked Don Bosco about him.
The audience was now over. All knelt for a final blessing and
began to leave. The Pope lingered with Don Bosco, encouraging
him to persevere in his undertaking and to try out his constitutions.
Again he exhorted him to record in minute detail everything he
had told him of a supernatural character, and even things of minor
importance if they had a bearing on his initial inspiration of the
oratories. He repeated that this would immeasurably boost the mo-
rale of future members of his new congregation.
The next day the Pope personally signed the rescripts and had
them delivered to Don Bosco.1 During his last few days in Rome,
Don Bosco, enlightened and encouraged by the words of the Vicar
of Christ, analyzed the constitutions of the Society of St. Francis de
Sales, deleting and adding to bring them substantially in line with
Pius IX's suggestions. After Rua had recopied them, he took them
to Cardinal Gaude who graciously read them through, since the
Pope had intimated that this matter was very close to his heart.
Then, too, the cardinal was familiar with the Oratory, having visited
it the year before, as we have already stated.2 Don Bosco conferred
with him several times on the constitutions and received his wise
1 A footnote reporting one such rescript has been omitted in this edition. [Editor]
2 See p. 435. [Editor]

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comments and advice. They both agreed to put them into effect for
a time and then return them to him for submittal to the Holy See's
approval.
Meanwhile, Don Bosco had hastened to send to Turin the re-
script granting indulgences to the promoters of sacred music, as
well as the announcement of the Holy Father's blessing to the dis-
tributors of Letture Cattoliche. Both news items were to appear in
the April issue.
Don Bosco also wrote to Father Alasonatti. We must remember
that the custom of allowing clerics and boys to go home for the
Easter vacation-if they so wished-was still observed at the Ora-
tory.
Rome, April 7, 1858
My dear Father Alasonatti:
I have received your last two letters and what you tell me is fine. I
am glad that the Washing of Feet was held. I highly commend the
clerics for their zeal and docility in spending their Easter vacation at the
Oratory. This prompts me to bring them back something special.
I have written to Father Picco and Father Belasio, as suggested. The
spiritual retreat should be scheduled for Monday of the third week after
Easter. Yesterday I had an audience with the Holy Father; his gracious-
ness was overwhelming. He fulfilled all requests, including yours. Among
other things he granted a plenary indulgence to all the festive oratory
boys; furthermore, he gave me forty gold scudi to give them a special
treat. Father Morizio and Father Reviglio also got everything they
wanted. The audience lasted beyond forty-five minutes. Father Murialdo
and Rua were simply overjoyed. I shall have such a lot to tell and so
many presents to give-all of them blessed or donated by the Pope!
We could not have wished for more. Tell the clerics and all the boys,
boarders and day, to say a hearty Deo gratias et semper Deo gratias.
I had planned to leave today for Loreto, but the coach was full and
so I had to put it off to Sunday evening. I expect to be in Turin next
week via Loreto-Ancona-Venice-Milan. I shall send you confirmation
from Venice, si Dominus dederit [God willing].
Please have someone pick up from Father Picco a page of material
and bring it to the Paravia Press at once.
Encourage all our boys and clerics to trust in the Lord and tell them
of the most fatherly blessing bestowed on our Oratory by the Holy

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Father yesterday. Please give the enclosed notes to those concerned. May
God keep you in good health and help you to fulfill His holy will in all
things. Amen.
Your ever affectionate friend,
Fr. John Bosco
Father Alasonatti gave the enclosed messages to the boys. Only
one letter to a student has come down to us. The way Don Bosco
prefixed the boy's name was a strong hint of his vocation. The note
was addressed to "The Cleric Garbarino, Avigliana."
My dear Garbarino:
I was very glad to hear from you. Your desire to see me back soon
makes me love you all the more in the Lord. Meanwhile, be cheerful,
and think of adorning your heart as a gift to the Lord. This is exactly
what you will be doing when you don the clerical habit. We will see to
this as soon as I get back to Turin. Pray for this intention, and also
say a prayer for me.
Affectionately yours,
Fr. John Bosco
The rescript had reached Turin as the Paravia Press was finishing
the April issue of Letture Cattoliche, entitled Mary's Month by
Father John Bosco. The booklet explained the benefits of this pious
practice, listed the annexed indulgences, and suggested daily pious
practices and evening family devotions in Mary's honor. It con-
tained thirty-three short readings on doctrinal and moral topics,
devotion to the Blessed Virgin, the Church, the Vicar of Christ, and
·bishops. Each reading was followed by a brief invocation and a
:suitable story-often an example of Mary's motherly solicitude for
sinners. One of them was taken from L'Amico della Gioventu [The
Friend of Youth].3 This shows that one of Don Bosco's aims in
publishing that little journal was to extol the glories of Mary. In
this booklet, on the 24th of the month,4 Don Bosco mentioned the
3 See Vol. III, pp. 339ff. [Editor]
4 A Salesian monthly commemoration of the feast of Mary, Help of Christians
which falls on the 24th of May. [Editor]

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anniversary of Dominic Savio's holy death. The last item in this
issue suggested the offering of one's heart to Mary.
As Don Bosco had ordered, enclosed with this issue were the
announcements of the Pope's blessing and the text of the rescript
granting the various indulgences.5
As a follow-up to the rescript, the May issue, entitled Indul-
gences, a Treasure for the Faithful, explained the nature of indul-
gences, their value to us and to the souls in purgatory, and the
manner of gaining them. The doctrinal part refuted Protestant er-
rors and gave a reasoned presentation of indulgenced prayers and
devotions.
As Don Bosco was winding up his affairs at Rome and at the
same time keeping things moving in Turin, the editorial staff of La
Civilta Cattolica, in Piazza Bargo Nuovo 66, sent him the following
note:
Rome, April 8, 1858
Very Reverend and dear Don Bosco:
The Fathers of La Civilta Cattolica request the pleasure of your com-
pany at their humble table on Low Sunday. Yes, you must eat your last
Easter egg with us!
Dear Don Bosco, please extend my apologies to the De Maistre family,
and ask them in their charity to forgive my serious offense of not visiting
them at Easter, not even Mary, my spiritual daughter whom I prepared
for First Holy Communion.
I am really getting to be a doting old man. I have not been doing
much walking. Coming to the Quirinal is like walking to the end of the
earth, but I'll make it. Please also give my best wishes to the Countess
and to Celina. Pray for your,
Affectionate and devoted servant,
Fr. Anthony Bresciani, S.J.
Don Bosco honored the invitation and spent a most enjoyable
day. These learned priests milling about had the simplicity and
friendliness of children. Their superior general was there, too.
Later that day, several Dominicans dropped in, and before long
5 Omitted in this edition. [Editor]

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the conversation strayed to an ancient feud between the two Orders.
Don Bosco kept silent. Realizing that the discussion might climax in
a hot dispute,_ the Jesuit superior general intervened. "Let's refer
the matter to a judge. Don Bosco is here. Let him decide."
Don Bosco demurred, but everyone insisted that he give an opin-
ion. After a brief preamble, he said: "My opinion is that it would
be better to drop the subject altogether."
This was not really what the parties wanted to hear, but it ended
the argument. Don Bosco was very well acquainted with the nature
of the feud, but what other answer was he to give without stirring
animosity?
Since he was about to return to Turin, he took this occasion to
say good-bye to the Jesuit Fathers. The next few d~.ys he did the
same with the many distinguished persons who had befriended him.
He also called on Philip Foccardi, whose friendship he maintained
after his return to Turin. In fact, when friends or acquaintances
were bound for Rome, Don Bosco would give them a calling card
with the address of Foccardi's religious articles store. On the back
he would jot: "Best wishes from your friend, Don Bosco."
Nor did he forget the boys of the Oratory of Santa Maria della
Quercia, or Father Biondi's boys at the Assunta Oratory. On Easter
morning he went to prepare the latter for Holy Communion, while
on Low Sunday he returned to Santa Maria della Quercia with
Marquis Patrizi to say Mass, preach, and bid a final good-bye to
the boys for the last time.
Among the cardinals he visited on his farewell tour was Cardinal
Tosti who., on a previous occasion, had asked him to speak to the
boys of St. Michael's Hospice. The cardinal was gratified by Don
Bosco's parting visit, and since it was time for his daily ride, he
asked Don Bosco to join him. On the way, they began to talk of
the best educational system for boys. Don Bosco was more than
ever convinced that the pupils in that hospice kept aloof from their
superiors and actually feared them-a very regrettable situation
since the superiors were priests. Their discussion went more or less
as follows:
"Your Eminence, it is impossible to form boys well if they have
no trust in their superiors."
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"By trying to attract them and by eliminating whatever alienates
them."
"How can we attract them to us?"
"By going to them first, by trying to adapt to their tastes, by
becoming like them. Would you like a demonstration? Tell me:
where are we likely to find a large crowd of boys?"
"In Piazza Termini, or Piazza del Popolo," the cardinal answered.
"Good;' then let's go to Piazza del Popolo."
Once there, Don Bosco alighted from the carriage while the
cardinal stayed to watch. Spotting a group of boys playing, Don
Bosco went up to them, only to see them take to their heels. He
called them back in a kindly voice. After a little hesitation, they
came up to him. Don Bosco gave them some small thip.gs and asked
them about their families and their game. He told them to go on
with it while he watched or even joined in. Other boys who had
been observing this at a distance came running over in great num-
bers from all sides. Don Bosco greeted them affectionately, and for
them too he had a good word and some little gift. He asked them
if they were good, if they said their prayers, and if they went to
confession. When he turned to leave, they followed him and would
only let him go when he got into the carriage again. The cardinal
was amazed.
"Did you see?" Don Bosco asked him.
"You were right!" he exclaimed.
However, this demonstration did not seem to alter his belief that
the system then in force at St. Michael's Hospice was necessary. The
cardinal was the authoritarian type; he must have been firmly con-
vinced that confidence and respect could not coexist. As a matter
of fact, Pius IX, acting on Don Bosco's impressions of St. Michael's
Hospice, had summoned several of its officers. Their reports further
convinced him that some reform was called for in order to remedy
at least the more serious troubles, but Cardinal Tosti, despite his
loving and zealous management of that hospice, had been like a
stone wall and nothing could be done.
Meanwhile, not a single day had gone by between March 28 and
April 13 that Don Bosco had failed to visit some famous Marian
shrines, relics of saints, or memorials of the triumphs of our Faith
-the Basilicas of the Holy Apostles and of St. Agnes, and the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Church of St. Ignatius where he prayed before the magnificent altar
holding the precious remains of St. Aloysius Gonzaga.
His last visits were to the Confession of St. Peter and to the cata-
combs of St. Sebastian and St. Callistus. After praying in St. Sebas-
tian's Basilica and looking at two of the arrows which had pierced
the saintly tribune and the pillar to which he had been tied, he
went down into the catacombs guarding the bones of thousands
upon thousands of martyrs. Here St. Philip Neri used to spend nights
in vigilant prayer. Don Bosco next visited the catacombs of St.
Callistus, where he was probably met by Giovanni Battista De
Rossi, their discoverer, to whom he had already been introduced by
Archbishop San Marzano.
Visiting the catacombs is an unforgettable, moving experience.
Don Bosco was absorbed in holy thoughts as he walked through the
narrow underground corridors where the early Christians attended
Mass, prayed and sang, received Holy Communion, listened to
bishops and popes, and drew strength to face martyrdom. It is im-
possible to view impassively the niches where the bleeding or burnt
bodies of so many heroes of our Faith were laid to rest or to look
unemotionally at the tombs of St. Cecilia and of fourteen popes
who gave their lives in witness to what they taught. Don Bosco
noticed the many ancient frescoes with their symbols of Christ and
the Eucharist, the charming portrayals of Mary's betrothal to
Joseph, Her assumption into heaven, or other representations of
the Blessed Virgin holding the Child Jesus in Her arms or on Her
knee. He was enthralled by the modesty shining through these ef-
figies-resplendent examples of early Christian art, which had been
able to capture the incomparable beauty of the soul and the supreme
ideal of moral perfection that must be attributed to the Blessed
Virgin. He also took notice of many engravings of saints and
martyrs.
Don Bosco had entered the catacombs at eight in the morning.
When he came out it was six in the evening. The only break had
been a light lunch with the religious who were custodians of the
catacombs.

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CHAPTER 72
Return to Turin
a T long last, Don Bosco left Rome with Rua on April
14 [1858], delighted at having laid the foundations of the Society
of St. Francis de Sales and having ensured the present and future
welfare of countless homeless boys. He preferred to travel by land,
but, due to the overwhelming number of Holy Week visitors, no
seats were available on stagecoaches along his route. Therefore, he
had no choice but to go by sea despite the ordeal he had endured
on his trip to Rome. Accordingly he rented a carriage for the trip
to Civitavecchia.
He made a brief halt at Palo and found the innkeeper completely
recovered from his malaria. His cure had been instantaneous, and
he never forgot this signal favor. Many years later-in 1875 or
1876-while on a business trip to Genoa, he continued on to Turin
after ascertaining by telegram that Don Bosco was there. That day,
however, Don Bosco was having dinner with Mr. Charles Occelletti.1
The innkeeper went there at once and most warmly greeted Don
Bosco. Mr. Occelletti always enjoyed recalling the innkeeper's nar-
ration of that cure.
At Civitavecchia Don Bosco paid a courtesy call on the papal
delegate and then boarded his ship. A Piedmontese priest who met
him aboard wrote to us on March 12, 1891, giving us some precious
information:
I arrived at Civitavecchia from Constantinople on a French mail boat.
That evening, among the many passengers who came aboard were
several priests. By the shape of their hats I knew they were Piedmontese.
Two of them seemed more approachable than the rest. Not daring to
start a conversation with the elder of the two, I asked the younger one-
1 The landowner of the St. Joseph's Oratory in Borgo San Salvatore. [Editor]
603

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the cleric Rua-who his venerable and friendly looking companion
was. I found out it was Don Bosco whom I knew only by reputation.
I attempted to kiss his hand in homage but he withdrew it, refusing
me this honor and pleasure. We talked of many things, as will happen
when compatriots meet. Night came and the passengers began retiring
to their cabins. Either because there was no room for him in the cabins
or because he suffered from seasickness, Don Bosco stretched out on
the bare deck along the railing to sleep. We were already out at sea. I felt
so sorry for him that I offered him my own berth, but he would not
accept it, though he thanked me warmly. Since I could not bear to think
of that good priest lying on the deck in the open air, I went to my
cabin, got my mattress, and brought it out to him. I had quite a time
persuading him to use it.
This lucky meeting gained me Don Bosco's friendship. He was a
model priest, and I saw with my own eyes why he was held in such
high repute even in Constantinople-his admirable self-effacement and
simplicity.
Father Matthew Abrate
Chaplain at Sesseno near Carignano
This time, thanks to a smooth sea and mild weather, ·Don Bosco
was able to get off the boat at Leghorn and visit friends and
churches. The ship weighed anchor again in the evening. Father
Rua recalls that on reaching Genoa the next day, a splendid dawn
illumined the magnificent panorama of that superb city. Don Bosco
and Rua went straight to Father Montebruno's hospice where they
met him and Mr. Joseph Canale; in the afternoon they boarded a
train for Turin. In crossing the city Don Bosco experienced a
pleasant surprise. When the church bells sounded the Angelus,
many people, even railroad porters, doffed their hats or caps and
stood to recite the Angelus. He mentioned this scene often to edify
his pupils.
He arrived in Turin on April 16 and was greeted by his boys
with such rejoicing and affection that no father could have wished
for a better welcome from his sons.
The following day he busied himself with matters that Father
Alasonatti had set aside for his decision. That evening and the fol-
lowing morning he heard the confessions of very many boys, both
boarders and day students. Sunday, April 18, the second Sunday

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after Easter, had been reserved for a "welcome back" celebration
that took place in the church, the dining room, and the playground.
There was music, poetry, and the singing of a hymn especially com-
posed for the occasion.
The rejoicing among the boys reached new heights when Don
Bosco gave them the presents he had brought from Rome. Each of·
them received a copy of a booklet entitled The New "Think It Over
Well" and a small crucifix-a gift of the Pope-to which was at-
tached a plenary indulgence obtainable at the moment of death by
kissing it and invoking the name of Jesus. The bookbinders received
the medals donated by Pius IX, and the choirboys were given some
sheet music that Joseph Buzzetti had explicitly requested by mail.
Then, that evening and on successive ones, Don Bosco told them,
in words of the most tender gratitude, how graciously Pius IX had
received him and granted him signal spiritual favors. He gave them
the Pope's special message about ever being mindful of God's
presence, and he told them of the golden scudi that the Pope had
given him for a special treat for all the boys of the three oratories.
They naturally applauded wildly. He also told them what he thought
they should know about his visit to Rome. With a few members of
his tiny group of co-workers he was more explicit, and he showed
them Pius IX's notations to the constitutions.
Meanwhile, he lost no time in giving Father Cafasso the rescript
so dear to him. Signed by Pius IX on April 7 [1858], it granted
Father Cafasso the faculty of extending that indulgence to a con-
siderable, though definite, number of persons. Among them were
the priests taking graduate courses in moral theology that year at
the Convitto Ecclesiastico in Turin.
On April 19, Father Cafasso, overjoyed at obtaining such a favor,
substituted his usual evening lecture with an explanation of the new
indulgence, pointing out its difference from similar ones, and its
advantages. Tightly clasping the rescript, with heartfelt conviction
he urged his listeners to listen carefully to his words, take note of
them, and resolve to prize highly this favor lest they render them-
selves unworthy of it at the moment of death.
Don Bosco also gave a similar talk to his young boarders. He
himself penned the following lines which we still possess and which
were dictated to the boys so that each would have a copy.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
On March 9, 1858, I was included, as a boarding student, among
those to whom our Holy Father Pius IX granted a papal blessing in
advance-that is to say, a plenary indulgence to be earned only at the
very moment when my soul shall go forth from my body, so that I may
thus be certain of flying straight to the arms of my God and enjoying
Him for all eternity.
Thus prepared, the students of the Oratory began their spiritual
retreat on Monday, April 26 [1858]. They were joined for the first
and only time by the students of humanities and rhetoric of Father
Picco's private school, who for quite some time now had been going
regularly to Don Bosco for confession.
Father Anthony Belasio of Sartirana, a missionary, whose skill
at drawing comparisons and narrating parables and historic episodes
may be judged from his published works, preached the retreat.
Several clerics, anxious to imitate him, asked him for tips on fruitful
preaching. His suggestions were: "Converse often with the Lord,
study and meditate a great deal, and associate with pious and
learned persons."
Don Bosco, too, was busy during this retreat. Joseph Reano gave
us a written report on Don Bosco's _Good Nights:
One evening he asked [Charles] Tomatis: "Who are the three enemies
of man?" It was a difficult question, but Don Bosco had asked it deliber-
ately to draw everybody's attention. Tomatis and others gave various
unsatisfactory answers. Finally, Don Bosco said: "The three enemies of
man are: Death, which overtakes him by surprise; Time, which keeps
slipping by; the Devil, who seeks to ensnare him."
Another time he asked young Fiorio: "Do you know which blessing
man should strive for in this world?" When he could not give a satisfac-
tory answer, Don Bosco said: "Blessed is he who has no remorse of
conscience."
At other times he spoke of heaven, the possession of God, the enjoy-
ment of the Blessed in seeing the angels, the souls of the saints, God in
His infinite majesty, and the Blessed Virgin Mary. When he spoke of
such things he carried his whole audience toward eternal bliss.
The retreat was very successful. For some time Don Bosco con-
tinued to talk of his visit to Rome, the Church, and the Pope,

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particularly his goodness, his love for youth, and the highlights of
his life.
But if Don Bosco cherished the memory of his days in Rome,
he, too, had left an affectionate void in the hearts of the Romans,
as we see from this letter of Marquis Patrizi:
Jesus,A.fary,Joseph
Rome, July 1, 1858
Very Reverend and dear Don Bosco:
It seems strange to reply in July to a letter dated May 22, but what
was I to do? I did not receive your welcome letter until yesterday. Mr.
Philip Foccardi brought it to me after it reached him enclosed in a
letter from Cardinal Marini.
So much for that. I hope you do not mind, and that you will forgive
my involuntary delay.
Now let us come to our favorite subject-the "affiliated" chapters of
the St. Vincent de Paul Society. It's too bad that the one who suggested
them is not here now; I am sure that he would be delighted to see them
already in operation. Though still on a minor scale, they are promising
and augur well for the future. We already have eight members, and
they look after eleven boys who come regularly for catechism and rec-
reation. Some of them, according to what their employers say, are be-
having, and this seems to be due to the careful supervision of their
young guardians. The boys are delighted with the booklets on which we
record their conduct and their attendance at recreation and catechism.
We stamp an "R" for the former, while the pastor marks a "C" for
the latter. We have decided to award prizes every two months. It seems
that we are off to a good start. Father Biondi takes interest in this
"affiliated" chapter and presides over our weekly meetings.
The members were thrilled to learn that you remember them, and
they hope to see you again soon. They will also pray for their fellow
members in Turin. If at all possible, I would like to enroll them officially
on the feast of St. Vincent de Paul so that they may gain the indul-
gences granted to our society. They, too, are very eager to do so. Pray
that this undertaking may prosper, for it does seem that it will bear
good fruit.
As you must already know, Letture Cattoliche will probably be
printed here, and more economically than in Turin. The shipping costs
were simply impossible

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608
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
We have some excellent collaborators and can offer twelve 100-page
issues at 30 baiocchi a year. The Holy Father has had a circular sent
out to deans, urging them to support this association. We shall start as
soon as we have three thousand subscribers.
Our staff writers are Canon Audisio, Father Paria, and Count Tullio
Dandolo; in short, we have high hopes. I hope to come and visit you
in the fall. Meanwhile, pray for me and for all of us who love you so
dearly.
Father Biondi, Catini, and all our members wish to be remembered
to you.
Your affectionate and devoted servant,
John Patrizi
Cardinal Marini, too, sent Don Bosco some news and information
which he had asked for by letter regarding the Holy Week services
at the Vatican:
Rome, July 27, 1858
Very Reverend Father:
I hope that my delay in answering your very welcome letter has not
made you think I had forgotten you.· The books you so kindly sent me
and, even more, your outstanding qualities which I admired during
your stay in Rome keep you in my mind and heart. I take great delight
in speaking about you frequently, not only to my friends, but to other
people as well, because I want zealous and virtuous priests to be known
to all.
I am enclosing answers to your various queries and am grateful for
the recompense you promised: your boys are to say a Hail Mary for me
and I shall do the same for them so that they may retain and make
fruitful the seed of the holy fear of God which you have planted in
their hearts.
Please count on my humble service in anything I can do. My best
wishes and highest regard for you.
Devotedly yours in Christ Jesus,
P. Cardinal Marini
Meanwhile Don Bosco and his co-workers, on whom he lavished
worries and sacrifices, began to put into practice ad experimentum

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609
the constitutions of the Society of St. Francis de Sales as submitted
to the Pope. As he had told them, he would be on the lookout for
possible necessary modifications. By force of circumstances, this
testing was to go on uninterruptedly until 1874, as proven by the
many revised manuscript editions of the constitutions.
But all this was nothing compared to the many obstacles he had
to overcome, the oppositions that sorely afflicted him, and the hard
work it cost him. Yet he had resolved to achieve his goal, and he
did. Canon [John Baptist] Anfossi told us: "Many a time I heard
members of other religious orders exclaim: 'How can Don Bosco
manage to found a religious congregation when existing ones are
declining?' Some even went so far as to say: 'Had Don Bosco not
performed any other miracle, his congregation would itself be an
astounding miracle.' "
Bishop [John Baptist] Bertagna used to remark: "The constancy
and firmness-inspired, it must be assumed, by genuine Christian
hope-with which Don Bosco overcame countless difficulties in
order to found his congregation were truly heroic and sublime. One
can only marvel at the whole thing."
. We shall conclude by saying that Don Bosco's faith in God was
unshakable. He lived the words of the Holy Spirit: Exspecta Domi-
num, viriliter age, et confortetur cor tuum et sustine Dominum
[Put your hope in the Lord, be strong, let your heart be bold, put
your hope in the Lord]. (Ps. 26, 14)

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APPENDICES

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Appendix 1
FORTY HOURS AND OCTAVE IN THE
BOYS' ORATORY OF ST. FRANCIS
DE SALES AT VALDOCCO
(See Chapter 7, footnote 3)
An octave in honor of the Most Blessed Virgin Mary will be held at
this Oratory from May 21 to May 28 in order to obtain God's blessing
on our people and crops.
Services for the first three days are scheduled as follows: several low
Masses and a solemn high Mass at 10 A.M., followed by the exposition
of the Blessed Sacrament and the opening of the Forty Hours' devotion.
At 6 P.M., Vespers, sermon, and Benediction.
After the closing of the Forty Hours' devotion, the evening services
will start at 7 with the rosary, followed by a sermon and Benediction
of the Blessed Sacrament.
On Thursday, May 25, the feast of the Ascension, and on Sunday,
May 28, the usual schedule will be followed.
All the faithful, but especially the boys frequenting this oratory are
warmly invited to attend. A plenary indulgence may be gained by all
who, besides going to confession and Communion, visit this church dur-
ing the Forty Hours; through a special decree of His Holiness Pope
Pius IX, the same indulgence may be gained on Sunday, May 28 to
solemnize the closing of Mary's month.
Appendix 2
SOCIETA REALE PEL PATROCINIO
DEi GIOVANI LIBERATI DALLA
CASA DI EDUCAZIONE CORREZIONALE
(See Chapter 21, footnote 7)
Turin, April 15, 1854
Subject: Instructions for Guardians of Juveniles on Parole
In conformity with the statutes approved by royal decree on Novem-
613

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
ber 21, 1846, all members undertake to welcome, place, supervise,
and assist youths released from reformatories whom this society will
entrust to them at the said society's expense.
A guardian's duties are:
1. To find a job for his ward in accordance with his wishes or as
specified in the letter of notification, or else as the guardian will judge
best when considering the boy's talents and inclinations after visiting
him prior to his release from the reformatory, to which the patron has
free access. (See Regulations for Reformatories, June 5, 1853, Article
132.)
2. To stipulate conditions and length of apprenticeship (not to ex-
ceed three years) with the boy's prospective employer.
3. To arrange, if possible, for room and board with the said em-
ployer or with some other family, bearing in mind that the society's
contribution will be limited to eighty centesimi per day.
4. To acquaint the secretary general of the society with the terms
agreed upon, so that as soon as possible, and not later than within one
month from the date of release (during which month the disposition and
ability of the released boy may be duly assessed), a contract may be
drawn up between the society, represented by the aforesaid secretary
general, and the prospective employer in the presence of the aforesaid
boy and his patron.
5. To visit his ward periodically at his place at work and inquire as
to his moral conduct, religious duties, and diligence.
6. To submit a report on the moral and religious conduct and dili-
gence of his ward to the chairman of the employment committee (and
through that committee to the secretary general of this society) on the
first Sunday of each month for possible observations or admonitions.
7. To immediateIy notify the secretary general and the chairman of
the employment committee should the boy commit some serious fault
or run away.
8. To bill this society ( on forms supplied by the society) on behalf
of the employer for the room and board fees of the previou& month, as
stipulated.
9. To request clothing for the boy from this society when needed.
Such requests must be made on forms provided by the society. It
should be borne in mind that this society will provide only what is
strictly necessary, the total cost per year (both winter and summer) not
to exceed sixty lire.
10. To submit the requests mentioned in Nos. 8 and 9 to the secre-
tary general for endorsement as required by the society's statutes. Pay-
ment shall be made by the treasurer.of the society, the Ceriana Brothers,
at their private domicile in Via dei Conciatori 14, on the main floor.
11. To suggest to the chairman of the employment committee what-

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ever he feels may benefit his ward intellectually or morally, and also
to recommend rewards or punishments.
The Employment Committee
by Cagnone
Vice President, Senior Member
of the Society
Appendix 3
HANDBILL ON A LOTTERY
(See Chapter 24, footnote 5)
1. Proceeds of this lottery will help to defray expenses for the boys
sheltered at the Oratory of St. Francis de Sales in Valdocco.
2. The prizes are several oil paintings that will be displayed in a
room of the aforesaid Oratory up to the date of the drawing.
3. Tickets bearing the Oratory seal and the signatures of two com-
mittee members are priced at one lira each.
4. The drawing will be held on July 12 in a room of the Oratory in
the presence of the mayor of this city and the committee members.
The total of numbers drawn will be equal to the number of prizes. (List
enclosed.) The first number drawn shall win the prize marked No. 1,
and so on consecutively. The winning numbers will be published in the
newspapers.
5. Tickets may be secured from the committee or from persons who
will volunteer their services to this charitable organization.
6. Prizes may be claimed at the Oratory of St. Francis de Sales eight
days after the drawing. Failure to claim them within three months will
result in their forfeiture to the said Oratory.
The prize list and the names of the committee members authorized
to sign the tickets were then given, followed by two declarations that
were undoubtedly intended to set minds at ease:
Turin, March 21, 1855

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The undersigned agrees to act as treasurer of this lottery and see to
it that the proceeds are applied as indicated.
Count Charles Cays
Turin, April 9, 1855
The undersigned declares that the above-described paintings were
unconditionally donated to the Oratory of St. Francis de Sales, and that
said paintings shall be on display in a room of the Oratory of St. Francis
de Sales until the drawing for this lottery.
Rev. John Bosco
Appendix 4
MINUTES OF THE LOTTERY DRAWING
(See Chapter 24, footnote 6)
The drawing of the lottery on behalf of the boys' Oratory of St.
Francis de Sales was held on July 111 in this year of Our Lord 1855, in
the presence of Chevalier Mark Gonella and Father John Bosco, com-
mittee members for the aforesaid lottery. Also present were Count Alex-
ander Broglia, Canon Joseph Ariccio of Carmagnola, and Mr. Anthony
Beglia, the contractor.
In a wheel with separate· compartments, counters were placed, num-
bered from O to 9, representing single units, tens, hundreds, and thou-
sands. Since the number of tickets came to less than seven thousand,
only the first six numerals were put in the compartment for the thou-
sands. After turning the wheel to mix the counters, the drawing of the
winning numbers was held at the Oratory of St. Francis de Sales accord-
ing to law and as described in the lottery handbill.
Canon Joseph Ariccio
Anthony Beglia
Mark Gonella
1 Inexplicably this date contradicts the one that had been previously announced.
See Appendix 3, No. 4. [Editor]

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Appendix 5
FUNERAL ARRANGEMENTS FOR
SECUNDUS GURGO
(See Chapter 32, footnote 2)
The funeral procession will march in this order:
1. The Children of Mary in uniform.
2. Two curates from the parish. (They will bring their own candles.)
3. Four Oratory altar boys with candles.
4. Four torchbearers from the parish alongside the bier.
5. Guard of honor from the Oratory boys with candles.
6. The brass band.
7. The officiating priests.
8. Clerics holding torches.
9. Black drapes at the gate.
P.S. The parish is to donate all the candles to the Oratory.
Expenses: 55 lire for the sung Requiem Mass
10 lire to the Bureau of Statistics
1 lira to the mortician
Appendix 6
FUNERAL ARRANGEMENTS FOR
CAMILLO GAVIO
(See Chapter 32, footnote 3)
The funeral procession will march in this order:
1. The brass band.
2. Cross-bearer, acolytes, and two curates.
3. Four torchbearers from the parish alongside the bier.
4. Oratory boys with candles.
617

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
The Requiem Mass will be sung.
Expenses: 40 lire for the Mass
1 lira to the mortician
P.S. The 10-lire fee to the Bureau of Statistics is not required be-
cause we alone took part in the funeral.
Appendix 7
RECOMMENDATIONS OF BOYS BY
CIVIL AUTHORITIES
(See Chapter 35, footnote 1)
Grand Master of the Order of Saints Maurice and Lazarus
[Reverend Father:]
Turin, February 7, 1856
While I plan to find out whether the annual subsidy of the Mauritian
Order to your institute can be raised this year, in the meantime, know-
ing your charitable sentiments and your incessant efforts on behalf of
poor boys, I would beg you to consider accepting Lawrence Vindrola,
aged twelve, into your hospice. His father, Anthony Vindrola-for-
merly a handyman for our Order-died in the Saints Maurice and
Lazarus Hospital last January 28. He is survived by another son, aged
21, a porter barely able to support himself. Under the circumstances
he cannot give any help to his twelve-year-old brother, an apprentice
shoemaker. In view of this child's unfortunate and unusual situation, I
think it my duty to appeal to your kindness in the hope that you may
possibly accept him at your institute. With the other boarders he can
be taken care of and learn a trade to let him earn a living.
I hope that you will favorably consider this recommendation. I shall
be most grateful if you will let me hear from you so that I may inform
the boy. With the greatest esteem, I am,
Respectfully yours,
[Louis] Cibrario
First Secretary to His Majesty

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619
Ministry of the Interior
Private Cabinet
Reverend Father:
Turin, September 25, 1856
Lest lack of clothes deprive poor young Romani Chiri of the benefits
of a sound education at your worthy institute-which I myself recom-
mended-I wish to contribute one hundred lire with the request that
Your Reverence purchase for him whatever may be necessary.
Meanwhile, I am glad of this opportunity to assure you of my esteem.
Your devoted servant,
Urbano Rattazzi
Ministry of the Interior
Turin, November 3, 1856
Joachim Fissore, the head usher of this ministry, died recently, leav-
ing an indigent widow with young children, including a boy of nine.
Since this elderly mother is ailing and cannot provide for the boy's
support and education, the undersigned recommends him to Your Rev-
erence. The undersigned is well aware of the charitable interest that the
Rev. John Bosco, director of the boy's Oratory in Turin, has for poor
and destitute boys, and he sincerely hopes that the Fissore boy may be
accepted there. The boy will be brought by his mother, the bearer of
this note.
Urbano Rattazzi, Minister
Appendix 8
CIRCULAR TO DISTRIBUTORS AND
SUBSCRIBERS OF LETTURE CATTOLICHE
(See Chapter 47, footnote 1)
To Our Promoters
This issue completes the fourth year of publication of Letture Cat-
toliche. On this happy occasion we must address a few words to you
whose help was no less needed this past year in order to survive and
make headway in spite of the difficulties of these critical times.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Most gratefully we thank Divine Providence for blessing our feeble
and humble efforts, but we feel it is also our duty to express publicly
our deep gratitude to you. We are indebted to our distributors for their
solicitous and unceasing help in spreading Letture Cattoliche. In doing
this they were motivated solely by their desire to promote the welfare
of the common people-that dear and beloved segment of society for
which we write-and by the greater glory of our holy religion.
Secondly, we wish to thank our subscribers. By their offerings they
supported this undertaking which, though humble, is no less important
than other widely known publications. Ours is not a money-making
publishing venture; it is a labor of zeal and of religious and social charity,
a labor for the salvation of souls.
Our purpose is to instruct and strengthen the faithful in Catholic prin-
ciples, and to enlighten and attract the wayward to the observance of
their religious duties with that kindness and loving charity so charac-
teristic of Our Divine Master. We ardently desire to do some good, or
at least to prevent some evil. We believe that among the affluent faith-
ful not a single one can refuse us his effective support and assistance.
We are convinced that if during the last four years we were able to put
more than seven hundred thousand copies of Letture Cattoliche into
the hands of the people, we could with the support of generous donors
double this number in less time, especially in view of the immense needs
created by present-day conditions.
Protestant societies boast of spreading their irreligious and immoral
pamphlets among Catholics by the millions. Shall we Catholics allow
them to have the upper hand? Shall we allow our Faith to be adul-
terated and abused and our morals undermined without making every
effort to erect a dam, a barrier, to ward off such evil? We put but little
faith in ourselves, for we are weak, but we pin all our hopes-after
God-on our admirable bishops, the splendor and glory of the Church
in Piedmont. From the very beginning we have placed this publication
under their protection. To them, therefore, we appeal, humbly begging
them to graciously sustain us with their counsel and prayers.
We also earnestly entreat pastors to promote Letture Cattoliche
among their parishioners. Its success is largely in their hands.
We beseech our distributors who have already gained our gratitude to
continue making every effort to spread this publication so that it may
become known where it is now unknown. Lastly, we appeal to our sub-
scribers to renew their subscriptions and secure new ones among their
relatives and friends, so that greater may be the good for which we all
labor and more bountiful the reward that we hopefully expect from
God.
NOTE-The management has carefully studied the advice and sug-
gestions advanced by our subscribers, distributors, and friends in regard

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to possible improvements in contents and format. We shall always grate-
fully accept their friendly suggestions.
We earnestly request those subscribers who do not read the issues of
Letture Cattoliche, either because of lack of time or simplicity of
contents, not to allow them to gather dust on a shelf, but to pass them
on to those who either cannot or do not subscribe but could benefit
from them, since it is extremely probable that a reader will be im-
pressed and helped by such easily understandable reading material.
Meanwhile, we announce that no more double issues covering two
months will be published. From now on, each month will have its own
separate issue.
Subscriptions may be entered either at the office of Letture Cattoliche,
Via S. Domenico No. 11 in Turin, or with any one of the promoters
designated on the enclosed list.
Appendix 9
LOTTERY REGULATIONS
(See Chapter 50, footnote 1)
1. Artifacts and handicrafts (embroidery, knitted wear, pictures,
books, draperies, linens, articles of clothing, and gold or silver objects)
will be gratefully accepted.
2. A receipt will be issued with a description of each object and the
donor's name unless anonymity is desired.
3. All committee members and promoters are authorized to receive
lottery prizes. These prizes are to be forwarded to the Gonella Building,
Via Porta Nuova 23, for display on the first floor.
4. Prizes for the lottery will be accepted daily from 10 A.M. to 4
P.M., starting on February 23.
5. The number of tickets issued will be in proportion to the value of
the objects donated in accordance with the law. They will sell at fifty
centesimi each. There will be one free ticket for every ten purchased.
6. Tickets will be detached from a corresponding stub and signed by
two committee members.
7. Prizes will be on display for three months, beginning in March.
The date of the public drawing will be announced in the papers.
8. Winning numbers will be drawn one at a time. Should two be
accidentally drawn together, they will both be put back into the urn.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
9. As many numbers will be drawn as there are prizes on display. The
first number drawn will win the prize marked No. 1, and so on.
10. Winning numbers will be published in newspapers four days after
the drawing; prizes may be claimed four days after such notice. Un-
claimed prizes will be held for two months, after which date they will
be considered as donated to the lottery.
Appendix 10
ACKNOWLEDGMENT OF LOTTERY PRIZES
(See Chapter 50, footnote 2)
Display Hall, Gonella Building
Via Porta Nuova 23
Turin, ........... .
"Whoever gives you a cup of water to drink in my name . . . he
shall not lose his reward." (Mark 9, 30)
Very gratefully we acknowledge receipt of the following items from
These objects will serve as prizes for the lottery to benefit the three
festive oratories for boys, known as St. Francis de Sales, St. Aloysius,
and the Guardian Angel.
May God generously reward the well-deserving donors.
On Behalf of the Committee
Matthew Pesce
Appendix 11
REPLY OF THE MINISTER OF WAR
(See Chapter 53, footnote 1)
I compliment you for organizing a lottery on behalf of the boys of
the oratories of St. Aloysius, St. Francis de Sales, and the Guardian

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623
Angel. I gladly contribute by taking forty of the two hundred tickets
you sent me. Payment will be forwarded.
I wish you success in your generous undertaking.
Very respectfully yours,
Alfonso La Marmora, Minister
Appendix 12
REPLY OF THE MINISTER OF EDUCATION
(See Chapter 53, footnote 2)
No. 1585
Turin, April 29, 1857
To The Rev. Bosco, Director of Oratories for Homeless Boys
I am pleased to see that the three oratories mentioned in your lottery
notice are among the many works of charity that so honor our country
and those who have zealously undertake~ them. This ministry is pre-
pared to further, as far as it can, the development of the schools at these
oratories, but the distribution of lottery tickets is beyond its competence.
I hope that the lottery will meet your expectations. While returning
the tickets, I wish to express my profound esteem.
Giovanni Lanza, Minister
Appendix 13
REPLY OF THE MINISTER OF THE INTERIOR
(See Chapter 53, footn<;>te 3)
April 30, 1857
Having examined the program of Don Bosco's fund-raising lottery
for the oratories of St. Aloysius, St. Francis de Sales, and the Guardian
Angel, recently opened and maintained by the well-deserving Father
John Bosco at Porta Nuova, Valdocco, and Borgo Vanchiglia in order

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
to shelter and educate boys of this city and of the provinces who could
fall into trouble if left alone;
Having read the letter of the aforesaid Don Bosco urging the accept-
ance of four hundred lottery tickets at fifty centesimi each in order to
lighten the financial burdens of the said three oratories;
Considering that without substantial public help-such as Don Bosco
expects and upon which he greatly depends to maintain his charitable
institutions-he would be unable to continue his work on behalf of the
poorer classes;
Considering that this ministry-knowing the critical financial straits
which have beset the Oratory at Valdocco upon which the other two
oratories depend-has in the past come to Don Bosco's assistance;
Considering also that it is this government's policy to subsidize, as
best it can, institutes of any denomination that undertake to educate
homeless youths and help them to receive the moral formation which
they could not otherwise obtain.
It is decreed:
That the sum of 200 lire, corresponding to the cost of four hundred
tickets at 50 centesimi each, shall be granted to the Reverend John
Bosco, director of the boys' Oratory in Valdocco and chairman of the
above-mentioned lottery. This sum shall be drawn from the emergency
funds of this ministry for the current year, and said tickets shall be
returned to the Reverend John Bosco for the benefit of the oratories
of St. Francis de Sales, St. Aloysius, and the Guardian Angel, on whose
behalf the aforesaid Don Bosco organized this lottery with praiseworthy
zeal. The cashier's office is herewith authorized to proceed with the
payment of the aforesaid sum of 200 lire to the above-named Don
Bosco.
Urbano Rattazzi, Minister
The minister sent a copy of this decree to Don Bosco with the follow-
ing letter:
-
Ministry of the Interior
Turin, April 30, 1857
The Minister of the Interior gratefully acknowledges the receipt of
four hundred lottery tickets sent to him by the Reverend John Bosco
to help the oratories of Valdocco, Porta Nuova, and Bargo Vanchiglia.
He has ordered the payment of 200 lire for these tickets, but realizing
that this lottery is yet another outstanding charitable undertaking of
the Rev. John Bosco, the undersigned begs him to take back the en-
closed tickets as a gift which the Minister of the Interior offers on be-
half of the aforesaid oratories, as yet another token of his interest in
their development.
Urbano Rattazzi, Minister

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Appendix 14
CIRCULAR ABOUT THE LOTTERY OF 1857
(See Chapter 54, footnote 1)
Dear Sir:
Turin, June 17, 1857
I am pleased to send you a list of the great number of prizes that have
been donated to the lottery for the boys attending our festive oratories
in this city. I have every reason to thank Divine Providence for the
generosity of so many charitable people. I am also happy to inform
you that the Finance Office has set July 6 as the irrevocable date of the
drawing. After that date I shall send you the list of winning numbers.
Time is running out and we still have a sizable number of tickets on
our hands. I am enclosing ...... of them and appeal to your ingenu-
ity-already so well-proven-trusting that you will do your best to
support this charitable enterprise. If you are unable to dispose of these
tickets and do not wish to keep them yourself, kindly return them be-
fore the drawing.
Thanking you with all my heart for everything you have already done
and-hopefully-will continue to do for these poor boys, I assure you
of my own deep gratitude. I shall not fail to exhort the boys who have
benefited by your charity to invoke God's blessings upon you as you so
efficiently assist in their civic and religious formation.
God bless you.
Very respectfully yours,
Rev. John Bosco
Appendix 15
FINAL CIRCULAR ABOUT
THE LOTTERY OF 1857
(See Chapter 54, footnote 2)
625

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
"Almsgiving saves from death, purges
every kind of sin, and wins mercy
and life eternal." (Cf. Tob. 12, 9)
Dear Sir:
Turin, July 20, 1857
The lottery so often commended to your charity is now ended. I am
glad to inform you that nearly all the tickets were disposed of and we
were able to pay off rent bills, construction expenses, and other necessary
and urgent outlays. I herewith enclose for you and your friends a list of
the winning numbers.
I also wish to thank you for your trouble on behalf of this charitable
enterprise. I assure you that God will generously reward you, for He
considers as done to Himself what we do for the poor.
Before winding up the final details of this lottery, I would like warmly
to recommend two things: first, that you continue your kind generosity
to our oratories; second, that you perform another spiritual act of mercy
by praying for me, for my co-workers, and for these boys, so that we
may be able to obtain for them that greatest of all riches-the fear of
God.
For our part we shall not fail to pray-and have the boys who have
benefited by your help join in those prayers-that God will grant both
health and grace to our benefactors, and that He may help us all to be
together in the land of the blessed.
Very respectfully and gratefully yours,
Rev. John Bosco
Appendix 16
LETTER OF THE MINISTER OF THE INTERIOR
(See Chapter 56, footnote 7)
Dear Father:
In your letter of June 13, you told me that you were willing to accept
Claude Ardi, a homeless young orphan, into your hospice. Since then,
he and his sister have expressed the wish to be together at the Cottolengo
institute. Both children were admitted there by Father Anglesio, the
rector, on July 3. The undersigned would now ask you to accept in

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Claude Ardi's place another unfortunate boy, William James Bertello,
who has already been recommended to you by this ministry last June
19. Please advise on this matter as soon as possible.
Urbano Rattazzi, Minister
Appendix 17
LETTER OF THE PRESIDENT OF THE
ST. VINCENT DE PAUL SOCIETY
TO DON BOSC02
(See Chapter 57, footnote 1)
St. Vincent de Paul Society
Secretariat of the General Council
Dear Father:
Rue de Furstemberg, 6
Paris, July 18, 1857, St. Thomas Aquinas
We are very happy to offer our moral support for your good works;
we only regret our inability to assist you more effectively. We hasten
to inform you that we are sending you the plates you requested. As
soon as our layouts are ready, we shall send you proofs to enable you
to make your choice. We shall then go to press without delay. We shall
also send you a proof of the text as soon as it is ready.
Very respectfully yours,
Ad. Baudon, President
Paul de Caux, General Vice-President
2 Translated from the Italian version of the original French.
Appendix 18
CIRCULAR NO. 1534 FROM
THE FINANCE OFFICE
(See Chapter 60, footnote 2)

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
Turin, August 28, 1857
In reference to the survey of charitable institutions ordered by the
Minister of the Interior, the undersigned requests the Rev. John Bosco,
director of this pious institute, to fill out accurately the enclosed forms
and give additional information that he may consider relevant for the
correct evaluation of this charitable institute during the years specified .
in said forms. Mention should also be made of the institute's means of
support.
[Charles] Farcito, Intendant General
Appendix 19
NOTIFICATION NO. 2021 FROM
THE FINANCE OFFICE
(See Chapter 60, footnote 4)
Turin, October 26, 1857
Some time ago, the undersigned asked the director of this charitable
institution for some statistical information to be incorporated in a
general survey of all the charitable institutions of this province.
Since no reply has yet been received, the said director is again re-
quested to supply the desired information or to notify this office of the
reasons for his failure to comply.
Thank you for your cooperation.
[Charles] Farcito, Intendant General
Appendix 20
A REPLY TO THE FINANCE OFFICE
(See Chapter 60, footnote 5)
Dear Sir:
I am returning the forms you so kindly sent to us with your letter of
August 28 and about which you inquired on October 26. We delayed

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returning them because some of the questions did not seem applicable to
our institute. However, my superior, the Reverend John Bosco, has in-
structed me to assure you that he is willing to cooperate and make all
the necessary clarifications.
Please accept the expression of our deepest respect and gratitude.
Your obedient servant,
Rev. Victor Alasonatti
Appendix 21
REGULATIONS OF THE BLESSED
SACRAMENT SODALITY
(See Chapter 61, footnote 2)
1. The main purpose of this sodality is to promote adoration of the
Most Holy Eucharist and reparation to Jesus Christ for the offenses
committed against this most august sacrament by infidels, heretics, and
bad Christians.
2. To this end the members shall make arrangements for some of
them to receive Holy Communion every day. Each member, with the
consent of his confessor, shall strive to receive every Sunday and holy
day and once again during the week.
3. Each member will promptly and eagerly offer himself for any
service connected with the worship of the Most Holy Eucharist, such
as serving Mass, assisting at Benediction, escorting the Holy Viaticum,
and visiting the Blessed Sacrament when it is exposed during the Forty
Hours' devotion.
4. Each member will strive to learn how to serve Mass well, per-
forming the ceremonies exactly and giving the responses distinctly and
devoutly.
5. All members will strive to be punctual at the weekly meetings and
urge others to do likewise.
6. The topics of the meetings should deal with Eucharistic worship
-for example, encouraging others to receive Communion with the ut-
most devotion, instructing and preparing first communicants, helping
those who need assistance in their preparation and thanksgiving, and
distributing pious books, holy pictures, and leaflets.
7. After the meeting, some particular spiritual exercise will be selected
to be practiced during the week.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
8. Membership applications are to be addressed to the director of
the sodality who will also serve as the regular catechist.
9. At the official reception ceremony, each new member will re-
ceive a copy of the sodality regulations and a medal .of the Blessed
Sacrament and Our Lady to wear about his neck.
10. A secretary, elected by majority vote and confirmed by the so-
dality director, will record and read the minutes of the weekly meetings,
prepare a list of the spiritual exercises referred to in Article 7, and keep
an attendance record of members and applicants. Recording the names
of new members in the official sodality register constitutes the essential
act of their enrollment.
11. If any member becomes sick, the sodality shall offer up ·special
prayers for his recovery. Should he be called to eternity, all the members
shall receive Holy Communion at least once and shall recite five decades
of the rosary and the Litany of the Blessed Virgin for the repose of his
soul.
Appendix 22
REGULATIONS OF THE
KNIGHTS OF THE ALTAR SODALITY
(See Chapter 63, footnote 1)
1. The president of the Blessed Sacrament Sodality will admit its
more exemplary senior members to the Knights of the Altar Sodality
upon application.
2. The members will obey the bell promptly.
3. They shall avoid noise on stairways.
4. They shall observe strict silence in the vesting room and pay
attention to the reading.
5. No one shall take anybody else's cassock, biretta, or collar, or
rummage through lockers. When in need of something, they should ask
the person in charge.
6. Everyone is to obey the person in charge of giving out surplices
and refreshments.
7. No one shall enter the vesting room outside of scheduled times.
8. In the sacristy everyone should keep his place and be silent.
9. In proceeding to the altar, affectation and haste shall be avoided.

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10. During services all should be alert to the master of ceremonies'
directions.
11. No one is to leave the sanctuary during services.
12. After the services, there should be no rushing down the stairs to
the vesting room. Each one should properly put away his cassock,
biretta, and collar and hand his surplice to the person in charge.
13. Anyone unable to attend a service should notify the person in
charge in advance.
14. When going out for services, all should be on their best behavior.
15. There is to be no grumbling when some breach of order occurs,
but the president should be notified.
16. Each member should strive to be a credit to this sodality by his
conduct and frequent reception of the sacraments.
17. At his discretion, the president may expel any member who
proves himself unworthy through bad conduct or in any other way.
18. The observance of these rules will ensure the overall edifying
conduct of the members and the flow of God's blessings upon this so-
dality.
Ad maiorem Dei gloriam
Appendix 23
FEAST OF ST. FRANCIS DE SALES, 1858
(See Chapter 63, footnote 2)
Last Sunday the boys of the Oratory of St. Francis de Sales held a
joyful, yet solemn celebration. Horace taught us that omne tulit
punctum qui miscuit utile dulci [all votes go to him who can blend the
useful with the agreeable]. Who would have thought that Christianity
could produce men who, under the sweet impulse of Divine grace, or,
as others might say, through native impulse, would apply that maxim
in all their doings not for the sake of human applause but in order to
lead the multitudes along the road to heaven? One such man is the
well-known Don Bosco who is deserving of the highest praise.
Those who attended the Oratory last Sunday, the feast of St. Francis
de Sales, can vouch for the truth of our statement. The celebration
program was such a careful blend of spiritual and recreational activities
that the day passed by in a fl.ash for that multitude of boys. First they

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THE BIOGRA-PHICAL MEMOIRS OF SAINT JOHN BOSCO
attended the Community Mass at which more than four hundred of
them received Communion, their faces reflecting holy joy. Then they
assisted at a solemn high Mass, celebrated by Father Ramello, who for
approximately a year has been helping Don Bosco with great devotion
and joy in the work entrusted to him by Divine Providence. The choir
was entirely made up of Oratory boys, both students and artisans; all
are good singers, and som:e of them are truly superb. Considering the
natural restlessness of boys, it was truly inspiring to see them so recol-
lected and devout, particularly in view of the scant supervision. It is
an undisputed fact that this is completely due to the moral presence of
their director.
In the afternoon the boys' rousing band selections and varied games
kept the whole crowd happy and content. After Vespers, Bishop Baima
[a missionary] baptized an adult Negro. His godparents were Count
and Countess Clavesana, to whom he is indebted for his material and
spiritual assistance. The bishop then spoke briefly but movingly from the
altar to the large and devout congregation before imparting Benediction
of the Blessed Sacrament.
Afterward he presided over the presentation of awards to both stu-
dents and artisans. A remarkable aspect of this presentation was that
the students thus honor-ed had been conscientiously selected by the
boys themselves. The band again entertained during the intermissions.
The award ceremony ended with the singing of a popular song de-
scribing the sorrow of the Romans at the departure of Pius VII. Charles
Tomatis splendidly conducted the twenty-voice choir. The bishop then
regretfy!ly had to leave after giving his blessing. Undoubtedly he will
long cherish the memory of this devout and joyous celebration; the
boys, too, will never forget his wise exhortations and fatherliness.
The celebration was crowned with the presentation of a wholesome
play entitled "Baldini"-the story of a good boy who, following the
advice of _evil companions, enters the path of crime and becomes a gang
leader. At a crucial moment, the thought of his mother recalls him to
honor and virtue. The long, spacious, gas-lighted study hall was quickly
turned into an auditorium for the occasion. The young actors performed
marvelously, the star being Mr. [Louis] Fumero, an alumnus. The play
was followed by an epilogue. The scene portrayed a boy about to lay
a wreath of flowers on a tomb. Slowly there materialized from behind
the tomb a white figure, the ghost of Vinciguerra. Holding up a torch,
Vinciguerra-impersonated by Charles Tomatis-lamented in throb-
bing, plaintive tones the sterile tribute of flowers and tears.
In this way, blending utile dulci, within the same day Don Bo~co
wisely and lovingly blended spirituality and joy for all these youths
whom he loves as sons and who in turn love him as a father.
(L'Armonia, Thursday, February 4, 1858)

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Appendix 24
REVIEW OF "THE LENTEN SEASON"
(See Chapter 63, footnote 3)
With this booklet, The Lenten Season, the author has succeeded in
compiling the best material on this topic, after eliminating the abstruse
or erudi_te. _Those who know how difficult it is to present profound
matters m simple language congratulate Letture Cattoliche for its timely
topics and popular presentation, by means of which it combines in-
struction and relaxation.
Appendix 25
APPEAL ON BEHALF OF
"LETTURE CATTOLICHE"
(See Chapter 63, footnote 4)
To Our Dear Distributors and Subscribers:
We dutifully thank our distributors for their interest in spreading
Letture Cattoliche during this past year, and we are happy to announce
that we shall continue this publication. Both orally and in letters, dis-
tinguished persons have encouraged us to keep this undertaking alive
despite sacrifices of every kind. We trust that our good distributors and
subscribers will continue their valuable assistance.
On our part, as we enter our sixth year, we shall try to improve both
format and contents. For this reason we need the loyal support of our
subscribers. Not only must they not desert us, but each must try to get
one new subscriber. All it takes is good will and a little interest in our
neighbor's welfare.
We are fully aware of the unfortunate fact that Letture Cattoliche is
still practically unknown in many villages, whereas unwholesome and
immoral publications have cleverly managed to penetrate those areas.
We are deeply grieved that these brothers of ours are being fed poison
and have no antidote. We therefore beg our brother priests to do their
633

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
utmost to publicize Letture Cattoliche, trusting that God will reward
them and that society will be indebted to them.
Note: The management has taken into due account the always wel-
come advice and suggestions of our subscribers, distributors, and friends
in regard to improvements in format and contents.
We earnestly request those subscribers who do not read our Letture
Cattoliche---either because they lack the time or because the contents
are too simply expressed for their taste-not to allow them to gather
dust on a shelf, but to pass them on to those who either cannot or do
not subscribe.
Previous issues may be ordered from our office in Via San Domenico
11, Turin. Bulle orders of fifty copies of a single issue will be awarded
a bonus of ten more copies; orders of a hundred copies will merit
twenty-five more. Postal fees will be charged to purchasers.
Appendix 26
EXTRACT FROM FATHER
CAFASSO'S BIOGRAPHY
(See Chapter 64, footnote 2)
Father Cafasso's ardent desire to assure heaven both for himself and
for others, without going through the flames of purgatory, led him to
reflect that despite the many plenary indulgences that could be gained
at the point of death, it nevertheless often happened that some died
without them. The reasons were many-including lack of a priest for
the necessary absolution, non-membership in a sodality enjoying the
privilege, lack of indulgenced objects when death was imminent, and
sudden death. Father Cafasso therefore conceived the idea of making a
plenary indulgence possible at the point of death through an act which,
once performed and not retracted, would remain operative until that
last moment, eliminating the need of any further action on a person.
In his search for such an act which could intrinsically deserve such a
privilege, he hit upon this one: "To accept whatever kind of death
God would send in order to please Him and fulfill His holy will." Such
a resolution would hold until revoked, according to the principle that
an act of will is presumed to continue until retracted. Therefore, should
death overtake a man in that frame of mind, it would be as if he volun-
tarily accepted that death then and there, thus performing the act to
which this plenary indulgence was attached. That such an act is very

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meritorious is clearly taught by St. Alphonsus: "Accepting death in
order to please God and fulfill His holy will is a most excellent act of
virtue." (Vittorie dei martiri, Vol. I, Reflection, No. 24) If merely
accepting death to fulfill God's will is so meritorious, obviously much
more meritorious will be the acceptance "of any kind of death" for
that same purpose, since such a disposition must necessarily include
any death, no matter how painful, ignominious, or revolting to human
nature.
After having reflected at great length on these matters, Father Cafasso
decided to petition the Holy Father to enrich with a plenary indulgence
in articulo mortis "the act of accepting death under any and all circum-
stances ordained by the will of God, in order that His Divine will might
be done" and that no other condition be required for gaining the in-
dulgence except the making of such an act of acceptance once during
the course of one's lifetime, and not revoking it before death.
Appendix 27
FIRST CONSTITUTION OF THE SOCIETY OF
ST. FRANCIS DE SALES SUBMITTED BY
DON BOSCO TO PIUS IX IN 1858
(See Chapter 56, footnote 6)
Throughout the centuries the ministers of the Church have solicitously
endeavored to promote to the best of their ability the spiritual welfare
of the young, well aware that the education imparted to them will in due
time have either a beneficial or harmful effect upon society. Our Divine
Savior Himself clearly attested to this truth during His earthly mission
when, showing His predilection for children, He wanted them to come
close to Him. "Let the little children come to Me." [Mark 10, 14]
Following Our Divine Savior's example, bishops and-above all-popes
have constantly promoted the sound education of youth by word and
deed and have especially favored those institutions that dedicated them-
selves to this branch of the sacred ministry.
At the present time the need is greater than ever. Parental neglect, the
distorted view of the news presented in the press, and heretical proselytiz-
ing demand that we unite in fighting the Lord's cause under the banner
of the Vicar of Jesus Christ. We must preserve the faith and morals of

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
the young, particularly those who, because of their poverty, are exposed
to greater spiritual dangers. This is the specific purpose of the Congrega-
tion of St. Francis de Sales which was started in Turin in 1851.
Origin of This Society
In 1841, Father John Bosco, with the assistance of other priests and
with the complete approval of the ecclesiastical authority, began to
gather together the more derelict boys of the city of Turin in order to
offer them some recreation and religious instruction. The Lord blessed
these humble beginnings. In 1844, as the number of boys vastly in-
creased, Archbishop Louis Fransoni authorized converting some rooms3
into a chapel for the Sunday services. He himself came several times to
administer the sacrament of Confirmation.
In 1846 the archbishop gave permission to admit to First Holy Com-
munion any boy who attended the Oratory of St. Francis de Sales, and
he further declared that they could fulfill their Easter duty there. He
also authorized high Masses, triduums, and novenas. This state of affairs
continued until the year 1847 when, the existing chapel having become
inadequate to handle the ever increasing number of boys, the St. Aloysius
Oratory was opened with ecclesiastical permission in Viale dei Platani
at Porta Nuova. Its purpose was the same as that of the first Oratory.
When in 1849 even this proved insufficient, a third one-the Guardian
Angel Oratory-was opened at Borgo Vanchiglia. Since the times were
hostile to the Church, Archbishop Fransoni graciously approved the
regulations of these oratories and appointed Father John Bosco as their
director, granting him "the necessary and opportune faculties."
Many bishops adopted these same regulations and strove to open
similar oratories in their respective dioceses. Soon a grave need was felt
for day and evening schools for older boys, since the Sunday catechism
instruction afforded them was inadequate. Furthermore, since many of
these boys were homeless, it became necessary to shelter them in order
to rescue them from moral dangers, give them a religious education, and
teach them some trade. This is still done, especially in Turin, in the
hospice attached to the aforementioned Oratory where the boys now
number nearly two hundred. The same is being also done in Genoa in
the Young Artisans' Institute directed by Father Francis Montebruno,
which now houses fifty boys. The multitude of youngsters attending the
festive oratories, the day and evening schools, and-in ever increasing
numbers-our hospices have made the Lord's harvest plentiful.
s First at the Rifugio and then in 1845 at Valdocco in the Pinardi shed,

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In order to safeguard the unity of spirit and direction so vital to the
success of these oratories, a few priests banded together in 1844 in a
sort of society or congregation, assisting each other by advice and ex-
ample. They took no vows; they only promised to engage in those
activities which seemed better suited to promote the greater glory of
God and the welfare of their own souls under Father John Bosco as
their superior. Nevertheless, the rules observed in practice were sub-
stantially as follows:
Purpose of This Society
1. The purpose of this society is to gather together priests, clerics,
and laymen who wish to strive after perfection by imitating Our Divine
Savior's virtues, especially through works of charity on behalf of destitute
youths.
2. Jesus Christ began first by doing and then by teaching; so, too,
shall the members begin by perfecting themselves in the practice of
virtue, both interior and exterior, and by acquiring knowledge; then they
shall devote themselves to the welfare of their neighbor.
3. The first work of charity shall be to gather poor, abandoned boys
in order to instruct them in the holy Catholic Faith, especially on Sun-
days and holy days, as is now the practice in this city of Turin in the
St. Francis de Sales, St. Aloysius, and Holy Guardian Angel oratories.
4. Since some boys are so neglected that, unless they are sheltered,
every care would be expended on them in vain, to this end every effort
shall be made to open houses in which, through the assistance of Divine
Providence, they will be provided with lodging, food, and clothing.
While receiving religious instruction, they will also be taught some trade
or craft, as is presently being done in the hospice attached to the Oratory
of St. Francis de Sales in this city.
5. Since young candidates for the ecclesiastic state are exposed to
serious dangers, this congregation shall endeavor to foster the piety and
vocation of those whose aptitude for the priesthood is especially manifest.
In admitting boys to study, preference shall be given to the poorest,
since these would not be able to pursue their studies elsewhere.
6. Since there is now a need to ·also uphold the Catholic Faith among
adults of the lower class, especially in rural localities, the members of
this society shall endeavor to give spiritual retreats and spread good
books, employing all the means which charity inspires in order to combat
heresy and irreligion which under so many guises strive to influence the

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
less educated classes. At present this is done by holding spiritual retreats
from time to time and by publishing Letture Cattoliche.
Form of This Society
1. All the members shall live together, bound only by the ties of
fraternal charity and the simple vows which so unite them as to make
them one in heart and soul in order to love and serve God.
2. Even after taking his vows, each member shall retain his civil rights
-the ownership of his goods and the right to accept inheritances,
legacies, and donations. However, as long as he remains a member, he
may not administer his goods except in the manner and within the limita-
tions imposed by the Rector [Major].
3. As long as the member shall remain in the congregation, the inter-
est accruing on his goods shall devolve to the congregation. However,
the superior may authorize the partial or total transfer of same to some
relative or other person whose need thereof is acknowledged.
4. Even after taking their vows, clerics and priests shall retain their
simple patrimonies or benefices, but they may not administer them or
enjoy their fruits.
5. The administration of patrimonies, benefices, or anything else
brought into the congregation is entrusted to the Superior General who
shall administer them personally or through others and dispose of the
annual interest as long as the member shall remain in the congregation.
6. Each priest shall hand over to the same superior the alms for
Masses; all, whether clerics or laymen, shall likewise turn in for common
use all moneys which may come into their possession.
7. The society shall provide each member with food and clothing and
anything he may need in health or sickness. Moreover, for good reasons
the superior is empowered to give money or whatever else is needed
when he judges it to be for the greater glory of God.
8. The members are empowered to leave their property to whomso-
ever they choose.
9. Should somone fail to make a will, his property will devolve to
those entitled by law.
10. The vows shall be binding as long as the member remains in the
congregation. Those who, for justifiable reasons of their own or because
so advised by their superiors, leave the congregation may be dispensed
from their vows by the Superior General.
11. Let each member strive to persevere in his vocation until death.

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Should anyone leave the congregation, he is not entitled to claim any
sort of compensation for the time he has remained therein, nor may he
take along anything except what the superior may allow. He is entitled,
however, to take with him those things over which he retained owner-
ship, but he may not demand any account of the fruits or the administra-
tion of the same for the time he has lived in the society.
12. Should it become necessary to open a new house, the Superior
General shall first discuss its spiritual and material aspects with the
bishop of the diocese in which the said house is contemplated. In open-
ing new houses, the Superior General must abide by the rules that follow.
13. Every new house shall have at least two members, one of whom
must be a priest. Each house shall be autonomous in the administration
of its properties, but always within the limitations set by the Superior
General.
14. The Superior General shall accept novices, admit them to pro-
fession, or dismiss them as he shall see fit in the Lord. But he shall
observe that which is prescribed in the articles concerning admission and
shall not dismiss anybody without first consulting the superior of the
house to which the individual belongs.
The Vow of Obedience
1. The prophet David besought God that He would give him light to
do His holy will. Our Divine Redeemer, moreover, has assured us that
He came not to do His own will, but that of His heavenly Father. We
make the vow of obedience in order to be sure of doing God's holy will.
2. This vow in general binds us to busy ourselves only in those things
which the lawful superior will judge conducive to the greater glory of
God and the welfare of the individual's soul.
3. In particular, this vow binds the member to observe the regulations
of the hospice attached to the Oratory of St. Francis de Sales. These
regulations, however, do not bind under penalty of sin, except in those
things which are contrary to the commandments of God and of the
Church and the orders of superiors commanding in virtue of the vow of
obedience.
4. The virtue of obedience gives us the assurance that we are doing
God's will. "He who hears you, hears Me; and he who rejects you, rejects
Me," says the Lord. [Luke 10, 16]
5. Let each one then look to his superior as to a father, and obey
him unreservedly, promptly, cheerfully, and humbly.

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THE BIOGRAPIDCAL MEMOIRS OF SAINT JOHN BOSCO
6. Let no one be anxious to ask for any particular thing, or to refuse
it; but on perceiving that a particular thing is harmful or necessary, let
him respectfully mention the fact to his superior and be ready to accept
his decision.
7. Let everyone have full confidence in his superior and harbor no
secrets from him, fully opening his heart to him whenever he should be
asked to do so or he himself feels it necessary.
8. Let everyone obey without any sort of resistance, either in deed,
or in word, or in mind. The more repugnant the thing commanded is
to him who does it, the greater will be his merit before God for having
obeyed.
9. No one may send out mail without the permission of his superior,
or the superior's delegate. Likewise, incoming letters will be handed over
to the superior who may read them if he so judges fit.
The Vow of Poverty
1. The essence of our vow of poverty consists in leading a common
life as regards food and clothing, and keeping nothing for personal use
without the superior's express permission.
2. This vow also requires that one keep his room in the simplest
possible style, striving to adorn his heart with virtue rather than embellish
himself or the walls of his room.
3. Let no one keep money in his possession or in the care of others,
in the society or outside, for any reason whatsoever.
4. The superior shall make suitable provisions whenever a member
has to travel, open or administer a new house, or perform priestly duties,
and whenever other justifiable reasons exist.
5. Without the superior's permission, members are forbidden to seek
or make loans, or to give away what belongs to them or to the house,
not only to outsiders but even to other members of the house.
6. Should a member receive a donation; he .must hasten to hand it
over to the superior who will in tum give it to the procurator of the
house for safekeeping.
The Vow of Chastity
1. He who devotes his life to the assistance of destitute youth should
certainly strive to enrich himself with every kind of virtue. But the virtue

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he should especially strive to acquire more than any other is the angelic
virtue, the virtue so dear to the Son of God.
2. He who has not a well-grounded hope that he will be able to
preserve this virtue in deed, work, and thought should not seek to join
this congregation, for he would be exposed at every step to dangers.
Youths who have already fallen victims to human passions often put a
bad interpretation on words and looks, even when indifferent.
3. Great care should therefore be exercised when talking or dealing
with boys, whatever their age or condition.
4. Conversation with women and even with seculars, whenever this
virtue may be imperiled, must be avoided.
5. Let no one visit friends or acquaintances without the express per-
mission of the superior who, whenever possible, will appoint a com-
panion.
6. The means for guarding this virtue securely are the faithful ob-
servance of the advice of the confessor, the mortification and control of
the senses, frequent visits to Jesus in the Blessed Sacrament, and fre-
quent invocations to the Blessed Virgin Mary, to St. Francis de Sales,
and to St. Aloysius Gonzaga, who are the principal patrons of our con-
gregation.
Government of the Congregation
. 1. The congregation shall be ruled by a chapter consisting of a Rector
[Major], Prefect, Economist, Spiritual Director or Catechist, and three
councilors.
2. The Rector [Major] shall be appointed for life. He has the right
to propose or reject the admission of postulants and to assign duties- to
the members as regards both spiritual and temporal matters.
3. The Rector [Major] shall choose a Vicar among the members of
the congregation, write his full name on a sheet of paper, seal it, and
keep it under lock and key. On the sealed paper he shall write:
"Temporary Rector [Major]."
4. The Vicar shall act for the Rector [Major] from the time of the
latter's death until his successor shall have been elected.
5. In order to qualify for election as Rector [Major], besides having
been exemplary in his conduct, one must have lived at least six years in
the congregation and be at least thirty years old. Should the candidate
be eminently qualified [except for his age], the ordinary of the place may
lower the required age to twenty-six.

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THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
6. The election of the Rector [Major] shall not be considered final
until approved by the ordinary of the place where the motherhouse is
located.
7. The election of a successor to the deceased Rector [Major] shall
take place as follows:
Eight days after the Rector [Major's] death, the Prefect, the Econo-
mist, the Spiritual Director, the three councilors, and the Vicar shall
meet. If time and circumstances permit, the directors of the other houses
shall also be invited to attend the meeting. After the recitation of the
De Profundis for the repose of the soul of the deceased Rector [Major]
and the invocation of the Holy Spirit with the Veni, Creator Spiritus,
the voting shall begin. The one who receives two thirds of the votes shall
become the new Rector [Major].
Other Superiors
1. The Rector [Major] shall determine the duties of the other superi-
ors according to the need.
2. Nevertheless, the Spiritual Director shall have charge of the novices
and will strive to his utmost to make them acquire and practice that
charity and zeal which should inspire whoever wishes to dedicate his life
to the welfare of homeless youth.
3. The [Spiritual] Director shall also respectfully admonish the Rector
[Major] whenever he should notice neglect in his observance of the rules.
4. The [Spiritual] Director shall also watch over the moral conduct of
all the members.
5. The Prefect and Spiritual Director shall be appointed by the Rector
[Major]. The Economist and the three councilors shall be elected by
majority vote.
6. The Prefect shall take the place of the Rector [Major] during his
absence, and in all those things for which he was given special authority.
7. The Economist is responsible for the material administration of
the house.
8. He should see to it that waste and unjustified expenses are avoided
in the kitchen, workshops, dormitories, wine cellars, etc. When placing
orders for work he should take care that it be done thriftily. For more
important jobs and expenditures he must be in agreement with the
Prefect.
9. The councilors shall participate in all deliberations concerning the

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643
admission or dismissal of any member of the house as well as in all
matters concerning the general well-being of the congregation.
10. When any member of the congregation is sent to direct another
house, he shall take the title of Director, but his authority shall be
limited to the house under his jurisdiction. At the death of the Rector
[Major], he too shall be invited to participate in the election of his
successor, and if the election has not taken place already, he too shall
cast his vote.
11. Each superior-except the Rector [Major]-shall hold office for
three years and may be reelected.
Admission
1. Upon receiving an application for admission [into the society], the
Spiritual Director shall gather the necessary information regarding the
applicant and pass it on to the Rector [Major].
2. The Rector [Major] has the option of presenting or not presenting
such application to the chapter, as he shall see fit in the Lord. But if he
does submit it to the chapter, a majority vote is necessary for the ap-
plicant's admission.
3. There s·hall be a probationary period of one year before a candidate
is admitted to the vows, but no one may take vows before the age of
sixteen.
4. The vows may be renewed twice for a period of three years each.
After six years have elapsed, all members may either continue renewing
their vows every three years or make perpetual vows-that is to say,
bind themselves for their entire life.4
5. In order to be admitted into this society, applicants (besides other
moral qualifications required by the rules) must give information about
their previous conduct by submitting the following certificates: a. Birth
and Baptism; b. Civil status; c. Solvency; d. Clean police record; e. Free-
dom from ecclesiastical impediments; f. Parental approval prior to
taking vows.
6. The state of health of an applicant must be such as to enable him
to observe all the rules without exception, at least during his probation-
ary year.
4 Articles 5 through 12 of this section already contain additions made by Don
Bosco in 1858 and 1859. Probably some of these articles were suggested by Pius
IX himself

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644
THE BIOGRAPHICAL MEMOIRS OF SAINT JOHN BOSCO
7. Each applicant for the ecclesiastical state shall bring with him
into the society: a. The same amount of clothing, at least, as required of
the boys in the house; b. Five hundred lire to cover food and clothing
expenses during his probationary period; c. Three hundred lire at the
end of the probationary period before taking his vows.
8. Coadjutors need bring only clothing and 300 lire without any
further obligations.
9. For reasonable motives the Rector [Major] may dispense applicants
partially or in full from the conditions of Article 7.
10. Relying on Divine Providence which never fails to come to the
aid of those who put their trust in it, our congregation will provide
whatever is needed to each of its members in health and in sickness.
But the congregation is bound to do so only for those who have already
taken their vows.
11. All members are urgently exhorted to take great care not to form
habits of any kind-not even the most insignificant. All should strive
to keep their clothes and room clean and neat, and should earnestly
avoid affectation and vanity. The garb most becoming a religious is his
holy life and edifying conduct at all times.
12. Let everyone be ready to suffer, if necessary, heat, cold, thirst,
hunger, hardships, and contempt whenever these may contribute to the
greater glory of God, the welfare of souls, and the salvation of one's
own soul.
Practices of Piety
1. The active life toward which our congregation tends makes it
difficult for its members to perform many exercises of piety in common.
They shall therefore supply for these by giving one another good ex-
ample, and by fulfilling perfectly the general duties of a good Christian.
2. The weekly reception of the sacraments, a modest posture, a clear,
devout, and distinct pronunciation of the words of the Divine Office,
and modesty in speech, looks, and bearing, both inside and outside the
house, ought to be the distinguishing traits of our members.
3. Each one shall make no less than a combined half-hour of prayer
-mental and vocal-every day unless prevented from so doing by calls
of the sacred ministry.
4. Every day the third part of the rosary shall be recited, and some
time shall also be devoted to spiritual reading.

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5. Friday of every week shall be kept as a fast day in honor of the
passion of Our Lord Jesus Christ.
6. The last day of each month shall be a day of recollection. Each
member shall make the Exercise for a Happy Death, disposing all his
affairs, spiritual and temporal, as if he had to leave this world for
eternity.
7. The Rector [Major] may dispense from these practices for such
periods as he shall judge advisable in the Lord.
8. When Divine Providence calls away to eternal life any member-
lay or priest-all the priests shall celebrate a Mass for him; the others
will receive Holy Communion at least once to this end.
9. This same act of Christian piety shall be observed at the death of
the father and mother of any member, but only in the house where the
bereaved member resides.
Ad Maiorem Dei Gloriam

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Index
ABBREVIATIONS
D.B.
D.S.
I.C.S.
L.C.
M.M.
M.H. ofC.
s.c.
Don Bosco
Dominic Savio
Immaculate Conception Sodality
Letture Cattoliche
Mamma Margaret
Mary, Help of Christians
Salesian Congregation
A
artisan, 468f; encouragement to the,
Adversaries, D.B.'s reaction to, 158ff
Affability see Amiability
Alasonatti, Victor, Fr., generosity in ac-
cepting D.B.'s invitation, 45ff; D.B.'s
trust in, 47ff, 71, 356, 597
All Souls' Day, customary practices at
the Oratory, 248
Alms and Almsgiving, good effects ex-
perienced by a benefactor, 202
Altar boy~, sent by D.B. to help out in
the parishes, 463, 518; a new sodality
at the Oratory for, 517. See also
Knights of the Altar Sodality
Altar linens, used for the needs of chol-
era victims, 57
Alumni, D.B.'s concern for their spirit-
ual welfare, 264; visits to D.B., 319,
423f; conversion of an Oratory alum-
nus, 435ff
Amiability, of D.B. under all circum-
stances, 199f, 213, 238, 432, 552f
Angelus, spread of the custom of adding
three Glorys to the, 99; respect of the
Genoese for the recitation of the, 604
Anticlericalism, in Piedmont in the mid-
dle of the 19th century, 19, 11 lff,
150ff, 235, 251, 268, 501f
Apostasy, of an Oratory alumnus and
his conversion, 435ff
Apparitfons (of the Blessed Virgin), at
Tagg1a, 138f; to a boy at the Oratory,
476ff
Artisans, D.B.'s solicitude in finding jobs
for, 368, 467; adoption of an Oratory
497
Assistance (Salesian), importance of,
309; exercised by the I.C.S., 316f
Authorities, civil, recourse to D.B.,
279ff, 351, App. 7, 16; D.B.'s respect
for, 352
B
Bands (Music), start of a band at the
Oratory, 222
Becchi (Castelnuovo), yearly outing to,
223ff, 353f
Benefactors, D.B.'s graciousness with,
199-216; their desire to have D.B.
with them, 202, 485; gratitude toward,
213-17, 234f, 347, 378; among royal-
ties, 427f
Bible, inscriptions on the Oratory porti-
coes, 357ff
Biographical Memoirs of St. John
Bosco, The, sources, x; historicity, x,
xi; editorial policies and goals, xi
Blasphemy, D.B.'s way of helping a man
break off the habit, 126f; a L.C. issue
on, 288f
Blessed Sacrament see Eucharist
Blessed Sacrament Sodality, establish-
ment, 499; regulations by D.B., App.
21
Blessing (of D.B.), beneficial effects of,
12f, 480
Blessing, Papal see Papal blessing
Bollandists, D.B.'s esteem for the work
of the, 381
647

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648
INDEX
Books, Oratory boarders required to
hand in list of, 231, 240; boys' co-
operation in eliminating bad books,
367
Bosco, Joseph (D.B.'s brother), serious
illness, 399f
Boys, D.B.'s solicitude for the spiritual
welfare of, 83, 226f, 333f, 338ff;
D.B.'s love for, 108, 523, 528; con-
cern for the temporal needs of, 169,
204; 363; love for D.B., 337, 486, 523,
525, 529; saintly boys at the Oratory
see Gavio, C., Savio, D.
Breviary, an invitation to say the, 47; a
prediction, 69; D.B. dispensed from
saying the, 579
Brothers of the Christian Schools, ha-
rassment of the, 235
Buzzetti, Joseph, 343ff
c
Cafasso, Joseph, opinion of D.B.'s
dreams, 243; advice to D.B. to write
a history of Italy, 322; intervention in
a Waldensians' proselytizing drive,
414f; admonition to a seminarian,
422; advice to priests without a true
vocation, 433f; advice to D.B. about
a religious congregation, 452; advice
to J. Cagliero, 471f; petition to Pius
IX for a special indulgence, 524, 605,
App. 26
Cagliero, John, generosity in an epi-
demic, 64; illness and miraculous re-
covery, 67ff; donning of clerical habit,
71; witness of a prediction by D.B.,
72; recipient of a special gift by D.B.,
72f; Fr. Cafasso's advice to, 471f
Cassock, D.B.'s gift of a, 430, 447; de-
sire to own nothing at death but a,
444
Catacombs, D.B.'s visit to, 565f, 602
Catechism, Teaching of see Religious
education
Catechisms, a children's catechism by
D.B., 233f
Catechists, zeal, 28f; distinguished lay-
men, 129ff, 309
Catholic press, D.B.'s contributions to
the, 392f. See also Letture Cattoliche
Chant, importance D.B. gave to, 232
Character education see Moral educa-
tion
Charisms, D.B.'s gift of healing, 12f, 31,
479f, 603; visions, 42, 67f, 194f; pre-
dictions, 71, 115f, 243ff, 249; Oratory
boys endowed with, 135, 219f, 302f,
415, 476ff, 479
Charity (Almsgiving) see Alms and
Almsgiving
Charity (Virtue) see Love of neighbor
Chastity, D.B.'s recommendations to
seminarians, 265
Cheerfulness, reigning at the Oratory,
125, 191; essential to holiness, 228f;
of D.B. even in tragic moments, 343,
346
Choirboys (Oratory), a special grace to
one of the, 179; edifying behavior,
304, 519f
Cholera, Asiatic, outbreak in Turin, 50;
D.B.'s offer of himself to God as a
victim, 52f, 96f; D.B.'s instructions to
the Oratory boys, 53f, 65; generous
volunteers, 55-65; harassment from
neighbors, 61; illness and recovery of
John Cagliero, 67ff; public praise to
the Oratory, 74f; D.B.'s solicitude for
out-of-town victims, 75f; gratitude of
the Oratory for immunity from the,
96ff; orphans accepted at the Oratory,
407
Christian antiquities, D.B.'s competence
in, 581f
Christian doctrine see Religious educa-
tion
Christian education see Religious educa-
tion
Christian literature-Latin Authors,
D.B.'s defense of, 208f
Christian perfection see Perfection,
Christian
Chronology (Salesian), year, 1855,
181t 1856,269; 1857,397; 1858,517.
See also School year
Church history, D.B.'s great love for,
381f; D.B.'s conception of, 382f. See
also Popes
Church of M. H. of C., globe of fire
over its site, 42
Church of St. Francis de Sales, fulfill-
ment of a prediction, 361f
Clergy (Diocesan), assistance to D.B.'s
festive oratories, 25, 453
Clerics (Salesian), D.B.'s recommenda-
tions to, 9, 107f; formation, 10, 80f,
232; zeal in the festive oratories, 24ff,
28f, 421; diocesan status, 233
Clothing, D.B.'s appeal to the Minister
of War for, 348

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INDEX
649
Comollo, Louis, reprint of his biog-
raphy, 1f
Communion, Holy, D.B.'s grief at boys
not receiving, 312
Companion of Youth, The, new edition,
395f
Competition, encouraged at the Oratory,
9
Conduct, importance D.B. gave to, 9f;
of boys at the Oratory, 497
Conferences (D.B.'s), about the reli-
gious life to some chosen pupils, 7f
Confession, D.B.'s zeal in hearing, 41,
230, 236; boys' eagerness to confess
to D.B., 230, 236; freedom in going
to, 239f; D.B.'s constant efforts to in-
duce people to go to, 299; its prac-
tice in apostolic times, 423; a youth
tricked into going to, 424; a boy sent
to confession by the Blessed Virgin,
476ff; D.B.'s special faculty for hear-
ing confessions, 579. See also Con-
fessors, Penance-Efficacy
Confession-Efficacy see Penance-Effi-
cacy
Confessors, D.B.'s advice to, 103; need
of a regular confessor, 259; D.B. the.
boys' favorite confessor, 573
Confidence, of boys in D.B., 108f
Congregation, Salesian see Salesian
Congregation
Conversation, of D.B.: chaste, dignified,
interesting, edifying, 106, 199f, 203ff,
212
Conversions, of fallen-away Catholics
and Protestants, 132ff, 218, 435ff;
booklets by D.B. about converts from
Protestantism, 164, 197, 474, of two
unruly boys, 236-41
Correction, Fraternal, D.B.'s way of
correcting, 208ff; a public correction,
456f
Correspondence see Letters
Courage, of D.B. in upholding the rights
of the Church, l 15f, 121, 153, 156;
in facing roughnecks, 192
Cross, Sign of the, a lesson about say-
ing grace, 209; at the start of a jour-
ney, 525
Customs (Salesian) see Traditions
(Salesian)
D
Daughters of M.H. of C., D.B.'s first
awareness of the need of a congrega-
tion of sisters, 376
Day schools, opened at two festive ora-
tories, 349f, 514f
Death, of three members of the royal
house, 121f; of two boys, the first
ones to die at the Oratory, 244-49,
App. 5-6; of a parishioner during a
mission, 273f; of M.M., 373; D.B.'s
souvenir to the Oratory boys and
clerics, 516. See also Predictions
Decorations of honor, declined by D.B.,
578f
Desertion, among D.B.'s first co-work-
ers, 262f
Devil, harassment of D.B., 458f
Dialects, D.B.'s use of the Piedmontese
dialect at a formal dinner, 593
Dinners, D.B.'s policy in accepting in-
vitations to, 20lff; frugality at, 204f;
formal dinner in D.B.'s honor, 593
Disappointments, of D.B. in regard to
his personnel, 262f
Disasters, D.B.'s prompt assistance in,
55-65, 124f
Discernment of spirits, dream about the
boys' state of conscience, 478f
Disorders, suggestions for the preven-
tion of, 42
Divine Providence see Providence, Di-
vine
Dreams of St. John Bosco, deaths in the
royal family, l 15f; spiritual effects on
the boys, 242f; D.B.'s opinion of his
dreams, 242f; the twenty-two moons,
243f; Father Cafasso's opinion of the,
243; the fortune wheel, 297; M.M. in
heaven, 375f; D.B.'s sale and attempts
to buy back a field seen in a dream,
475; the boys' state of conscience,
478f; Pius IX's order to D.B. to write
them down, 577, 596. See also Char-
isms, Predictions
E
Easter duty, a hint to muleteers, 299; an
issue of L.C. on, 412; at the festive
oratories (1857), 423; D.B.'s con-
cern for the fulfillment of the, 423
Education, Christian see Religious edu-
cation
Education, Moral see Moral education
Education, Religious see Religious edu-
cation

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INDEX
Eucharist, an issue of L.C. on the, 233.
See also Communion, Holy
Evening schools, their success at the
festive oratories, 407
Example, of the Oratory students at-
tending private schools in town, 175;
of the Oratory choirboys', 304, 519
Exercise for a Happy Death, treat at
breakfast on the occasion of the, 130;
D.S.'s last recommendations to his
schoolmates, 417
F
Familiarity, D.B.'s vigilance lest it be-
come excessive, 102, 107; of D.B.
with benefactors, 195ff; with domes-
tics and fellow priests, 200; of Rat-
tazzi and Pius. IX with D.B., 284, 594
Family spirit, at the Oratory, lOff, 191,
365, 454ff, 471, 486
Farmers, an issue of L.C. for, 15f
Fasting, of Oratory boys at D.B.'s ex-
hortation, 153
Feasts, ecclesiastical, D.B.'s instructions
for the devout and orderly celebra-
tion of, 42f
Festive oratories, D.B.'s visit in Rome
to, 570f, 600; establishment of chap-
ters of the St. Vincent de Paul Soci-
ety in some oratories in Rome, 607
Festive oratories (D.B.'s), assistance of
the clergy, 25, 453; success of the,
25f, 406f; lay catechists, 27, 129;
beneficial influence, 28f; Lenten reli-
gious instruction,. 28f, 421; attrac-
tions, 131; evening classes, 407; ful-
fillment of the Easter duty, 423; boys'
love for D.B., 423f; Pius IX's inter-
est in, 559, 576. See also names of
individual oratories
Festive Oratory of St. Aloysius, zeal of
D.B.'s clerics and priests, 25; death
of its director, 368f; a new director,
424f; opening of a day school, 513ff;
Pius IX's special blessing to the, 596
Festive Oratory (Valdocco), attractions,
25; a boy's heroic constancy in fre-
quenting it, 30; a distinguished cate-
chist, 129ff; harassment from rough-
necks, 192; day and evening schools,
349f, 407; D.B.'s personal direction,
425. See also Festive oratories
(D.B.'s)
Fiction, D.B.'s criticism of I Promessi
Sposi, 328
Forbearance see Patience
Forgiveness, readily granted by D.B.,
192f
Fortitude, in warning King Victor Em-
manuel II, 115f; in disappointments
and setbacks, 262f, 343, 346; in de-
fending the Church's rights, 283
Francesia, John Baptist, self-sacrifice in
nursing cholera victims, 65; pledge to
D.B. to become a priest, 66; present
at one of D.B.'s predictions, 72; first
Latin teacher at the Oratory, 232f;
first vows for o:p.e year, 285; gratitude
of his Cottolengo students, 364f;
courses at the university, 495
Francis de Sales, Church of St. see
Church of St. Francis de Sales
Francis de Sales, St., Oratory custom
on the feast of, 9f; celebration of the
feast in 1858, App. 23
Frankness see Sincerity
Fransoni, Louis, approval of D.B.'s
plans for a religious congregation,
463; letter of recommendation to Pius
IX on behalf of D.B., 522
Fraternal correction see Correction,
Fraternal
Friendship, between Oratory boys and
clerics, 10; a means for D.B. to lead
boys to God, 354
Friendships, Particular, not tolerated by
D.B., 106f
G
Galantuomo, 11, 1855, 87f; 1856, 181-
88; 1857, 393f; 1858, 510
Gangs, harassment of the Valdocco Fes-
tive Oratory, 192
Gavio, Camillo, arrival at the Oratory
and friendship with D.S., 228ff; death,
248f, App. 6
Generosity, of D.B. toward a benefac-
tor, 214f; toward priests, 430, 447
Gifts, of D.B. to his boys, 165f; to his
benefactors, 216
Good Nights (Salesian), D.B.'s topics,
365f, 456f, 606
Grace (Theology), visible effects at the
Oratory, 236-41; in a mission by
D.B., 275
Grace at meals, an object lesson, 209
Gratitude, openly expressed by D.B.,
195f, 200f, 213-17, 234f, 347, 378,

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INDEX
651
403; prayers for benefactors, 213,
234f, 347; instilled into the Oratory
boys, 213, 215
Gregorian chant see Chant
Guardian Angels, a L.C. issue on, 367
H
Hardships, first twenty years of the
Oratory, 262f
Health, an issue of L.C. on maintaining
it, 87
Heaven, Good Nights on the attainment
of, 365f
Hiking, by D.B. and his boys, 482, 484f
History of Italy by D.B. see Storia
d'ltalia
Holiness, a sermon by D.B. on, 135f;
Oratory boys striving for, 135, 137,
180, 228f, 471; cheerfulness essential
to, 228f; of D.B.: testimonies, 362,
401, 487, 513, 521, 590, 604
Holy Communion see Communion,
Holy
Holy days see Feasts, Ecclesiastical
Holy Scriptures see Bible
Holy Week, services first held at the
Oratory in 1855, 139; Pius IX's spe-
cial invitation to D.B., 589
Holy Year, 1854: a L.C. issue about
the, 95
Hospices, plan to merge the Oratory
with a hospice in Genoa, 397f, 401,
500, 527; D.B.'s visit in Rome to,
541f, 549ff; an· object lesson in the
Preventive System, 550f; D.B.'s re-
marks to Pius IX about a hospice in
Rome, 577, 601; questionnaires from
the Turin municipal authorities about
the Oratory, App. 18-20
Hospitality, of D.B. to priests and semi-
narians, 339, 470, 500; offered to
D.B. in Genoa and Rome, 527f, 534
Humility, D.B.'s insistence on, 9; of
D.B. in various circumstances, 125,
200f, 353, 432, 583; in regard to
charisms, 242f; in declining honors,
578f
I
Immaculate Conception, a L.C. issue on
the, 96; D.B. and the proclamation of
the, 97; festivities in honor of the,
138
Immaculate Conception, Feast of the,
solemn celebration at the Oratory,
97f, 234; suggestions for a fruitful
celebration, 51 lf
Immaculate Conception Sodality, ori-
gin, purpose, and regulations, 312ff;
D.B.'s approval, 315; membership
and activities, 315ff, 320; D.S.'s fare-
well to the, 417f
Impurity, seldom and prudently talked
about by D.B., 106; D.B.'s and the
Oratory boys' horror and grief for
this sin, 106ff
Indulgences, a L.C. issue on, 599; ob-
tained by Fr. Cafasso from Pius IX,
605f, App. 26
Innocence (Theology), belief in D.B.'s
baptismal innocence, 103
Inscriptions, on the Oratory porticoes,
357ff
Insults, equanimity of D.B. in the face
of, 158, 191ff, 291
Investiture, clerical, of three Oratory
boys, 71, 500
J
Journeys (D.B.'s), zeal for souls while
on, 126f, 504, 525f; to Genoa, 397,
401f; hardships in, 450, 503, 505f,
527, 529; first journey to Rome, 523-
33; seasickness, 529; solicitude for an
innkeeper, 532; arrival in Rome, 533;
description to the Oratory boys, 605f
Joy, of the Oratory boys at D.B.'s es-
cape from danger, 337; at his return
from Rome, 604f
Jubilee Year see Holy Year
Juvenile delinquency, D.B.'s efforts at
curbing and preventing it, 145ff, 192f,
333, App. 2
K
Keepsakes see Souvenirs
Kindness, of D.B. towards the Oratory
boys, 165f, 190f, 238
Knights of the Altar Sodality, purpose,
517; edifying behavior, 518f; official
dedication, 520; regulations, App. 22
L
Latin Christian literature see Christian
Literature-Latin Authors
Lent, a L.C. issue on, 520, App. 24;
rigorous observance in Rome, 537
Letter writing (D.B.'s), considered a
duty of gratitude, 215; personally at-

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INDEX
tended to, 404f. See also Letters
(D.B.'s)
Letters (D.B.'s), to King Victor Em-
manuel II, 115f, 121; to benefactors,
195ff, 216, 297f, 300, 345ff; to pas-
tors, 333; to co-workers, 335f, 573f,
597f; spirituality, 404, 574; enthusi-
asm for the Pope, 574; to boys, 598
Letture Cattoliche, issues, 3f, 15, 17f,
21f, 78, 87, 95f, 149, 161f, 164, 195,
197, 221f, 286ff, 321, 337f, 367, 385,
393, 412, 422, 428f, 439f, 473f, 510,
517, 520, 598f; authorship, 15; D.B.'s
quest for collaborators, 15, 521; com-
plimentary set to Pius IX, 560; papal
praise, 560, 578; promotion in Rome,
567, 569, 578ff, 607; success and ap-
peal, App. 8, 25
Lightning, D.B.'s narrow escape from,
336f
Lotteries (D.B.'s), of 1855, 170ff, App.
3, 4; compelling necessity of, 398f,
403; of 1857, 406ff, 428, 441, App.
9-15
Love of neighbor, as practiced by D.B.
in word, deed, and writing, lOff, 13f,
15, 333, 363, 486f; in dealing with
Protestants, 22, 89ff, 291; in epi-
demics or disasters, 55ff, 60ff; in
cases of ingratitude, 263f, 491f
M
Magone, Michael, first meeting with
D.B., 487f; temperament, 489, 491;
arrival at the Oratory, 489; spiritual
crisis and triumph, 490
Mamma Margaret see Occhiena, Mar-
garet
Mary, Blessed Virgin, exhortations to
honor Her, 50, 97f, 429; D.B.'s trust
and love of, 53f, 98ff, 100, 106, 124,
285; graces received through the in-
tercession of, 65, 179; Her novenas
fatal to the unworthy, 100; devotion
to Her a safeguard of purity, 106;
Good Nights during a novena, 365f;
apparition to an Oratory boy, 476ff
Mary, Blessed Virgin-Feasts see names
of individual feasts
Mary, Blessed Virgin-Immaculate
Conception see Immaculate Concep-
tion
Mary, Blessed Virgin-May devotions
see May devotions
Mary, Help of Christians (Church) see
Church of Mary, Help of Christians
Mass, a L.C. issue on the, 43f, 338
Maxims, Funiculus triplex difficile
rumpitur, 462; Periisse semel aeter-
num est, 509; Ambulavimus per vias
difficiles, 576; Omne tu/it punctum
qui miscuit utile dulci, App. 23
May devotions, at the Oratory: 1854,
App. 1; 1856, 301; 1857, 429; D.B.'s
suggestions for, 301f, 429; two L.C.
issues on, 428, 535, 598
Medals, Devotional, D.B.'s exhortation
to wear them, 50; Pius !X's gift of,
560; use of a medal to attract boys,
586
Miracles, a proof that saints share God's
power, 480f; an essential feature of
religion, 481
Missions, Parish see Parish missions
Modesty, of D.B. in dealing with wo-
men, 104ff, 206f, 211f; in the con-
fessional, 109; a lesson in, 211
Monitors, suggested to the members of
the I.C.S., 318
Moral education, D.B.'s pedagogical in-
sights, 36ff, 222, 236f, 338, 356; a
L.C. issue on the results of a, 22 lf.
See also Preventive System (Salesian)
Morality, D.B.'s utmost concern about,
106ff, 317
Morals see Morality
Mortification, a safeguard of purity,
104, 107; of D.B. at table, 200, 204ff
Mottoes (Salesian), Da mihi animas
caetera to/le, 81; "Death but not sin,"
82
Music, pedagogical value, 222
N
Name days, D.B.'s gifts to the Oratory
boys and clerics on his name day, 165
Nativity of the Blessed Virgin, Feast of
the, a singular occurrence on the,
219f
Novels see Fiction
0
Obedience, D.B.'s stress on, 9; vow of,
App. 27
Occhiena, Margaret, generosity during
cholera outbreak, 57; motherly solici-
tude for the Oratory boys, 83, 191;
mortal illness, 370ff; parting advice

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INDEX
653
to D.B., 371; the Last Sacraments,
372; death, 373; poverty, 374; ap-
pearance to J?,B. in dre~s, 375 .
Oratories, Festive see Festive Oratones
Oratory (Valdocco), first four decades,
7, 262f; family spirit, lOff, 191, 365,
454ff, 471, 486; boarders: 1853-54,
10; 1854-55, 180; 1855-56, 332;
1856-57, 362f, 465; visit of Minister
of the Interior, 34ff; aura of joy,
purity and piety, 107, 110, 125, 429,
471, 479; students' excellent reputa-
tion, 175; close of the school year
1854-55, 178f; midsummer refresher
course, 178, 339, 473; start of a
resident secondary school, 232, 362;
admission policy for boys recom-
mended by civil authorities, 279ff;
construction of a new wing, 296,
298f, 355f, 360f; future growth seen
in a dream, 297; beneficial influence
of the I.C.S., 3l 6f; collapse of the
new wing, 342f; opening of a day
elementary section, 349, 365; serious
harm averted, 355f; D.B.'s personal
attention to details, 355f, 426; im-
pressions of past pupils, 362ff; day
students, 364; ordination of first of
D.B.'s priests, 429; heroic poverty
at the, 451; apparition of the Blessed
Virgin, 476ff; admission requirements
for boarders, 496f; questionnaire
from civil authorities, App. 18-20.
See also Cholera, Lotteries, Retreats,
Sodalities, Workshops
Oratory, Festive (Valdocco) see Festive
Oratory (Valdocco)
Oratory of St. Francis de Sales see
Festive Oratory (Valdocco), Oratory
(Valdocco)
Orphans, D.B.'s care of, 84ff, 407, App.
7, 160f
Outings, reformatory boys, 143ff; of the
Oratory boys to Becchi, 223ff, 353f,
482
p
Papal blessing, requested by D.B., 340f;
by Pius IX to D.B., 562
Pardon see Forgiveness
Parents, D.B.'s love for his mother,
372ff
Parish missions, (D.B.'s), at Viarigi,
269-76; at Salicetto, 503-13
Past pupils see Alumni
Patagonia, D.B.'s vision of Indians at
Cagliero's bedside, 68
Patience, of D.B. in disappointments,
174f; of D.B. in putting up with
long conversations, 206; in dealing
with some benefactors, 207; with
difficult boys, 236ff, 491f; in prepar-
ing the personnel of the S.C., 454f
Paul, St., Apostle, D.B.'s life of, 422
Penance-Efficacy, a booklet by D.B.,
162f; visible effects with Oratory
boys, 236ff. See also Confession
Penance (Virtue), suggested acts of,
135f; a means to obtain favors from
God, 153. See also Mortification
Personnel, defections among D.B.'s co-
workers, 262f; difficulties in securing
exemption from military service, 409f
Peter, St., Apostle, feast solemnized at
the Oratory, 381; D.B.'s Life of St.
Peter, 385ff; primacy of, 422
Pius IX, first audience to D.B., 558-
62; gift of medals, 560, 595; gratitude
for the Oratory boys' donation, 560f;
advice to D.B. on the projected S.C.,
561; special blessing to D.B., 562;
special permission for visiting re-
stricted sights, 562; invitation to
D.B. to preach a retreat, 571; second
audience to D.B., 575-79; perusal of
constitutions of S.C., 576; interest in
D.B.'s festive oratories, 576; D.S.'s
message to, 577; order to D.B. to
write down his dreams, 577, 596;
special faculties to D.B., 579; affec-
tion for D.B., 579, 594; special invi-
tation to D.B. to attend the Holy
Week services, 589; Easter Sunday
papal blessing, 59 lf; third audience to
D.B., 594ff; his own corrections to
the constitutions of the S.C., 594;
special memento to the Oratory boys,
595; gift of gold coins for a treat to
the Oratory boys, 595
Popes, D.B.'s loyalty to the, 164, 380-
87; their importance in church his-
tory, 381, 383; D.B.'s lives of the
popes of the first three centuries,
383f, 385, 422, 439£, 473, 520; a
L.C. issue on the primacy of the,
474; Pius !X's praise for D.B.'s lives
ofthe,578
Poverty, D.B.'s admonition to priests,
264, 450; M.M.'s advice to D.B.,

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654
371; D.B.'s love and practice of,
442-51
Prayer, D.B.'s trust in the efficacy of,
168,479
Prayers for the dead, constantly offered
at the Oratory, 172, 248, 347
Prayers, Table see Grace at meals
Preaching, D.B.'s method of preaching
to the young, 8; efficacy in, 135, 274f,
367, 507ff; zeal for, 338f, 485, 503;
D.B.'s demonstration of how to
preach to the young, 583
Predictions (by D.B.), about recovery
of Francesia's mother, 65f; about one
of the Oratory boys becoming a
bishop, 71f, 472; about deaths, 115f,
123, 243, 249f, 554; conversion fol-
lowing the fulfillment of a predic-
tion, 241. See also Charisms
Presence of God, Practice of, special
momento of Pius IX to the Oratory
boys, 595
Press, Catholic see Catholic press
Preventive system (Salesian), D.B.'s
discussion with Rattazzi, 36ff; effec-
tiveness, 141ff, 145; object lessons by
D.B. on the, 550f, 600f
Priesthood, reverence for the, 28, 432;
sublime dignity of, 80f, 258
Priests, D.B.'s charitable concern for
fallen-away priests, 89ff, 433; con-
stant help to, 429ff, 433, 521; respect
for, 430, 432f; Fr. Cafasso's advice
to priests without a true vocation,
433f; hospitality to, 470
Priests-Vocations, crisis in Piedmont,
251; new sources of, 254ff; D.B.'s
sacrifices for, 255ff, 263; D.B.'s con-
tribution to, 264ff, 463; ordination of
first of D.B.'s priests, 429
Prisoners, D.B.'s retreat to, 571f
Problem boys, D.B.'s way of dealing
with, 141ff, 236ff; the I.C.S.'s zeal
for, 316f
Protestants, LC. issues about, 17f, 21f,
78, 390f, 422f, 474f; D.B.'s charity
toward a minister, 89ff; zeal in
making converts, 132ff, 218; D.S.'s
zeal for the conversion of, 134f. See
also Converts, Waldensians
Providence, Divine, interventions on
D.B.'s behalf, 38f, 168f, 342ff; D.B.'s
trust in, 296, 442
Prudence, in answering tricky questions,
34, 600; of D.B. "1hen planning to be
INDEX
absent, 126; in dealing with cabinet
ministers, 282f
Purgatory, D.B.'s devotion to the poor
souls in, 130, 248; a booklet by
D.B. in defense of the belief in,
390f; on earth: a prayer listened to,
480
Purity, D.B.'s love and practice, 102ff,
105, 108f, 395; fostered by D.B. in
his talks, 105f, 110; suggestions for
preserving it, 99, 106ff; necessity for
those aspiring to the priesthood, 108
R
Rattazzi, Umberto, visit to the Oratory,
34ff; unusual permission to D.B., 142,
144f; placement of a nephew at the
Oratory, 145; goodwill toward D.B.,
28 lff, 299, 350f; suggestions to D.B.
about forming a society, 459f
Reading, harmful effects of anticlerical
literature: harmful effects on a boy,
211, 240
Relatives, D.B.'s admission policy for
boys of relatives, 83
Religious education, imparted by D.B.
through sermons in church history,
8; beneficial effects in the festive
oratories, 28ff, 421; efficacy with
convicts and juvenile delinquents,
37f, 140ff
Religious orders, attempts at suppres-
sion in Piedmont, 111, 117, l 19f,
149ff; D.B.'s efforts on behalf of,
113-18, 149, 153, 157; passage of a
bill of suppression of, 129, 152, 154f;
a LC. booklet on the confiscation of
property belonging to, 149; D.B.'s
policy concerning goods belonging to,
220f; decline linked with disregard
of poverty, 450; D.B.'s new concepts
for the founding of, 458
Religious vocation see Vocation, Re-
ligious
Retreats, preached by D.B. to reforma-
tory boys and to women prisoners,
14 lf, 57 lf; strange happening at a
retreat attended by D.B., 193f
Rome (D.B.'s first visit: 1858), arrival,
533; sightseeing, 53; visits to car-
dinals, 536, 542f; visits to St. Peter's,
538ff, 547, 554f, 563, 602; visits to
Tata Giovanni and St. Michael's
hospices, 541f, 549ff; first audience
with Pius IX, 558-62; special bless-

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INDEX
655
ing for D.B., 562; visits to catacombs,
565f; second audience with Pius IX,
575-79; Holy Week services, 589f;
papal Easter blessing, 59 lf; formal
dinner in D.B.'s honor, 593; third
audience with Pius IX, 594ff; a re-
vised copy of the constitutions of
the S.C., 596; departure for Turin,
603
Rosary, earnestly recommended by D.B.
also to the festive oratory boys, 99;
a powerful defense of purity, 99;
D.B.'s extreme care in wording the
third joyful mystery of the, 395
Rosary, Feast of Our Lady of the,
yearly celebration at Becchi, 224ff,
353f, 483
Rosmini, Antonio, Fr., negotiations with
D.B. about a printshop at the Oratory,
4f, 20f, 30ff; death, 172
Rua, Joan Mary (Michael's mother),
help to the Oratory, 376
Rua, Michael, courage and generosity
in nursing cholera victims, 65; present
at a prediction by D.B., 72; first
vows, 137f; to Rome with D.B., 525,
535;prudence,588
s
Sacrifice, essential to religious forma-
tion, 9; D.B.'s spirit of, lOf, 363;
young clerics' spirit of, 28f
Saints-Feasts see Feasts, Ecclesiastical
Salesian Congregation, remote prepara-
tion of personnel, 6ff, 137f, 452ff,
457f; first adoption of name "Sale-
sian," 8; the first constitutions, 457f;
manifestation of intention to found
the, 459, 522; unforeseen support,
460ff; prudent consultation, 462;
Pius IX's advice, 561; Pius lX's
perusal of the constitutions, 576;
amended constitutions put into effect,
596f, 608, App. 27; arduous path to
the definitive approval of the consti-
tutions, 609
Salesian Sisters see Daughters of M.H.
ofC.
Salvation, D.B.'s concern for, 136f, 178,
277f, 335, 421, 423f, 467; advice to
a general, 212; reminders of the
importance of 357:ff~ topic of D.B.'s
Good Nights, 366
Sanctity see Holiness
Savio, Dominic, first meeting with D.B.,
79; arrival at the Oratory, 81; piety
and zeal for the conversion of Prot-
estants, 134; charisms, 135, 219f,
302f, 415f; determination to become
a saint, 135f, 139; zeal for souls,
136f, 176ff, 320f; willingness to spend
vacations at the Oratory, 180; a letter
to his parents, 218f; grief at the death
of two close friends, 249, 379; devo-
tion to Our Lady, 301f, 314; Im-
maculate Conception Sodality, 312-
16; trip home and a mysterious lady,
416; farewell to the Oratory, 417f;
Last Sacraments and death, 418f;
apparition to his father, 420; visit of
the Oratory boys to his grave, 484;
painting of a portrait of, 484
Sayings see Maxims
Scandal, D.S.'s intervention in a case of,
320f
School year (Oratory), 1855-56, 230;
policies at the start of the, 231, 236;
1856-57,362,465; 1857-58,495
Schools see Day schools, Evening
schools, Summer schools
Secret societies, a L.C. issue on, 3f
Seminarians, at the Oratory, 253, 470;
D.B.'s encouragement and advice to,
257f, 259f, 265, 334, 470; past pupils
of D.B., 264ff, 463
Serenity, of D.B. in trying moments,
158f, 191, 207f
Sermons, efficacy of D.B.'s sermons, 8,
135, 274f, 367,507:ff,572
Sick, D.B.'s solicitude for the, 1lff, 55f,
59, 61ff
Sign of the Cross see Cross, Sign of the
Sin, the Oratory boys' horror of, 110;
D.S.'s efforts to prevent sin, 176f,
321
Sincerity, of D.B. in correcting the bias
of a scholar, 208f; in giving spiritual
advice, 212; in speaking the truth
even when unpleasant, 28 3; in chiding
a court theologian, 156f
Singing, pedagogical value, 222
Sodalities, D.B.'s personal interest in
the, 500; a new sodality at the Ora-
tory, 517:ff. See also names of indi-
vidual sodalities
Souls, Salvation of see Salvation
Souvenirs, of D.B. to the Oratory boys
and clerics at the close of 1857, 515f
Storia d'ltalia, Fr. Cafasso's advice to

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656
D.B., 322; general plan, 323; first
edition (1856), 324£; favorable recep-
tion, 325ff; complimentary copy to
Pius IX, 326£, 483£; other editions,
328f; English translation, 330£
Summer schools, refresher course at the
Oratory, 178, 339, 473
Summer vacations see Vacations, Sum-
mer
T
Table prayers see Grace at meals
Te Deum, at the Oratory for protection
from the cholera, 98; for D.B..'s es-
cape from lightning, 337
Teachers, difficulties for D.B. from
state requirements and his efforts to
comply, 495
Temperance, D.B.'s practice of, 205f
Theban Legion, D.B.'s visit in Rome
to the altar of martyrs of the, 540
Theologians, D.B.'s frankness in chiding
a court theologian, 156f
Time, D.B.'s scrupulous use of, 382
Traditions (Salesian), awarding of con-
duct prizes on the feast of St. Francis
de Sales, 9; boys' list of books upon
their return to the Oratory, 231;
souvenirs at the close of the civil
year, 515
Tutors, provided by D.B. for children
of benefactors, 482£
v
Vacations, Summer, D.B.'s view of, 177,
482; midsummer refresher course at
the Oratory, 178, 339, 473; solicitude
for the boys leaving for or returning
from, 179£, 333
Victor Emmanuel II, D.B.'s letters to,
115£, 121; deaths in the royal family,
121£; attempts to visit D.B., 157, 428;
esteem for D.B., 428
Vincent de Paul Society, St., establish-
ment of a chapter at the Valdocco
Oratory, 305ff; brief history of chap-
ters in the festive oratories, 309ff;
meetings of the Oratory chapter,
334f; D.B.'s visit to its president in
Rome, 536; attendance at two meet-
ings in Rome, 546, 569; establishment
INDEX
of "affiliated chapters" in Rome's
festive oratories, 607; cooperation
with D.B., App. 17
Visions, globe of fire above the site of
the future church of M.H. of C., 42;
a dove and savages at Cagliero's bed-
side, 67f; tongues of fire, 194f
Vocation, D.B.'s solicitude in helping
boys discover their vocation, 7f, 80f,
259f,261f,334,465f
Vocation, Ecclesiastical, requirements,
108, 260f, 465f; D.B.'s firmness in
counseling against, 260f; D.B.'s pro-
motion of, 263ff, 354; perseverance
of an Oratory boy, 466f; refusal of
adoption, 469f. See also Priests-Vo-
cations, Vocation
Vocation, Religious, D.B.'s success with
candidates with a, 267f; prejudices,
454. See also Priests-Vocations,
Vocation
Vows, religious, in the S.C., App. 27
w
Waldensians, LC. issues about, 17f, 78,
474f; D.B. charity to a minister, 89ff;
correspondence and discussions with
D.B., 291-95, 388f; proselytizing in
Castelnuovo, 413:ff; retraction of an
Oratory alumnus, 435ff
Will, Divine, a LC. booklet on, 321
Work, D.B.'s dedication to, 368
Workshops (Oratory), printshop, 5, 20f,
30ff, 174; bookbindery, 22£; difficul-
ties with craftsmasters, 497£; efforts to
avoid competition, 498f
Worldliness, constantly shunned by
D.B., 102
Writings of St. John Bosco, an example
of Christian charity, 22, 291; style
praised by a renowned writer, 77;
concern for virtue of purity, 102f,
395; advice to D.B. by an educator,
324; reverence in writing lives of the
popes, 384; official list of the, 472f
z
Zeal, of D.B. for the salvation of souls,
126f, 164, 178, 236-41, 277, 421,
525f; of D.S. and the I.C.S., 136f,
176ff, 315ff, 320